2)^  a, 32 


3A^ 


Columbia  ^nifaergitp 
intlieCitpofiSetogorfe 


LIBRARY 


i  This  book  is  due  two  weeks  from  the  last  date 
stamped  below,  and  if  not  returned  or  jt^QBigwiiweba^at  or 
before  that  time  a  fine  of  five  cents  a  day  will  be  incurred. 


40^ 


^0  1 95  ft 


^^^  2 1  192i 


■  r^^\r.  Tl ;  :^*  7^^^,^  'vil^^is-^ :  »W  S  V '..  i:-^  r -^i/!^'  «r:^''^\'*  \i:^'^^X-A,  '  i*rj>j.\  -^^  i?--/ .:  rv 


ORIGIN  AND  EARLY 

HISTORY  OF  THE 
DISCIPLES    OF    CHRIST 

With  Special  Reference  to  the 
Period  Between  1809  and  1835 


BY 

WALTER    WILSON    JENNINGS 

A.  B.  University  of  Illinois,  1915 
A.  M.  University  of  Illinois,  1916 


THESIS 

Submitted  in  Partial  Fulfillment  of  the 
requirements  for  the 

Degree  of 

DOCTOR    OF    PHILOSOPHY 
IN    HISTORY 

IN 

THE  GRADUATE  SCHOOL 

OF  TliE 

UNIVERSITY    OF    ILLINOIS 
1918 


Copyright,  1919 
The  Standard  Publishing  Company 


iilh 


oj.,c/    .^^^ 


ERRATA 

On  pages  141  and  144  the  author 
twice  refers  to  one  of  Thomas  Camp- 
bell 's  sons-in-law  as  John  Chapman, 
whereas  his  name  should  be  written 
Andrew  Chapman. 


CONTENTS 


PAGE, 

I.  General  Social  and  Religious  Conditions,  1790-1860. 

Adoption  of  the  Constitution. _ 13 

Population   growth — states,   cities. 14 

Reaching  the  new  home — routes  of  travel,  methods 17 

Waves  of  emigration _ —  21 

Frontier  life — dress,  homes,  furniture,  customs. — 21 

Roads — wagon,  railroad  - 24 

Religious  waves — camp  meetings,  Cane  Ridge. — 26 

General  religious  and  moral  conditions 30 

Missionary  tours  of  MiUs,  Schermerhorn,  and  Smith. 32 

Mrs.   TroUope  on  revivals,   camp  meetings,   and  cottage 

prayer  meetings  - 35 

Conditions  in  the  older  states 40 

Examples  of  illiberality — ^breaches  in  the  walls 42 

Statistics  on  growth  of  churches 44 

n.  Preliminary  Movements. 

General  statement  55 

O'KeUy's  protest  55 

Baltimore  conference — right  of  appeal - 57 

Secession — effects  on  the  Methodist  Church 59 

Organization  of  a  new  church — ''Republican  Methodisf .  62 

Name  changed  ~ - ~  63 

Principles  of  the  new  organization. 63 

Secessions   from   the   Baptists   of   New   England — Jones 

and  Smith  64 

Stone's  early  religious  difficulties .~ 65 

Break  with  the  Presbyterians 67 

5 


CONTENTS 


Formation  of  the  Springfield  Presbytery 69 

*'The  Last  Will  and  Testament  of  the  Springfield  Pres- 
bytery"   70 

''The  Witnesses'  Address" 71 

Arrival  of  Shakers — their  influence 72 

Formation  of  the  Christian  Connection  Church 75 

m.  Three  Early  Leaders. 

Thomas  Campbell's  early  life 76 

He   enters   Glasgow   University _ 78 

Ke  settles  at  Ahorey,  Ireland,  as  minister 80 

Unsettled    political    conditions 80 

Religious  conditions  in  northern  Ireland 83 

Thomas  Campbell's   attempts   at   reunion. 85 

He  leaves  Ireland  for  America 86 

Alexander   Campbell's    early    life 87 

Positive    religious    influences 89 

Alexander  Campbell  enters  Glasgow  University 93 

The  Haldanes  and  Ewing 93 

Alexander   Campbell   refuses   to   commune   with  his   Se- 

ceder  brethren 98 

He  joins  his  father  in  America 99 

Walter  Scott  comes  to  America 99 

His   early   work _ _ _ 100 

Walter  Scott  and  Alexander  Campbell  compared 101 

Scott  is  chosen  evangelist  of  the  Mahoning  Association..  103 

Scott   at   work 105 

Closing  years  of  his  life 108 

His  contributions  to  the  Disciples 108 

rv.  Relations  with  Other  Religious  Bodies — 
Presbyterians. 

Thomas  Campbell  and  communion 110 

His  trial  and  censure  by  the  Presbytery Ill 

Appeal  to  the  Synod ~-  111 

6 


CONTENTS 


Withdrawal    from   Presbyterians 113 

Formation  of  the  Christian  Association 114 

The  Declaration  and  Address 118 

Alexander  Campbell  decides  to  devote  his  life  to  the 
defence  of  the  principles  contained  in  the  Declara- 
tion and  Address 124 

Thomas  Campbell  asks  admission  to  the  Synod  of  Pitts- 
burg      _ _ 125 

Alexander  CampbelPs  reply  to  the  Synod's  refusal 126 

Why  he  refuses  to  be  a  party  man 128 

He   debates   infant   baptism 129 

Formation  of  the  Brush  Run  Church 130 

Question    of    baptismu _ 131 

Alexander  Campbell  decides  to  be  baptized- 136 

His  father  and  others  follow  his  example 136 

Effects   of   the  baptisms 137 

V.  Relations  to  Other  Religious  Bodies — Baptists. 

Campbell's  opinion  of  the  Baptist  ministers  and  people.  139 

Union    with   the    Baptists 141 

Proposed  removal   142 

Alexander  Campbell  becomes   independent 143 

Thomas  Campbell  leaves  his  school   at   Cambridge,   and 

opens  one  at  Pittsburg 144 

Alexander  Campbell  solicits  funds  for  a  church  building 

at   Wellsburg   145 

He  preaches  in  a  Baptist  church  in  Philadelphia 146 

Persecution  becomes  more  marked  among  the  Baptists.—  147 

Sermon  on  the  Law,   1816 149 

Differences  between  the  Campbells  and  the  Baptists 153 

Alexander  Campbell  begins  to  debate 156 

Adamson  Bentley  and  Sidney  Rigdon 156 

Formation  of  Mahoning  Baptist  Association 157 

Establishment  of  the  Christian  Baptist „ 158 

Increased   opposition   of  the   Baptists 158 

Campbell  unites  with  Mahoning  Baptist  Association 160 

7 


CONTENTS 


Papers   and  publications 161 

The   "  Reformation ''   in   Ohio 162 

"Walter    Scott    preaches    the    *' Gospel    steps'*    at    New 
Lisbon    164 

Stone's   followers   in   Ohio _.  168 

Campbell  and  the  Virginia  Constitutional  Convention. 170 

Reasons  for  serving  in  convention 179 

The  Beaver  Anathema  and  its  results _.  181 

Reasons  for  the  success  of  the  new  movement. 188 

VI.  Union — Opposition — Causes  Therefobl 

Stone's  words  concerning  Campbell 191 

Kentucky  union — speeches  of  Smith  and  Stone 192 

Stone   on   the   union _  195 

Effects  of  the  union  on  the  Christian  Connection 197 

Likenesses    and    differences    between    '^Christians"    and 

Disciples    197 

Persecution  of  Reformers  by  Baptists _ 200 

Cases   of   exclusion _ _ 204 

Action  of  associations _ _ 206 

Newman's  tribute  to  Alexander  Campbell 208 

Methodists  oppose  the  Reformers — Cartwright  and  Shaw.  209 

Reasons   for   opposition 212 

Campbell's  attack  on  the  clergy 212 

Campbell's  early  opposition  to  Bible,  tract,  and  mission- 
ary societies,  Sunday-schools,  and  associations 221 

Changes  begin — growing  liberality 224 

VII.  Teachings  and  Practices  of  the  Disciples  of  Christ. 

Attitude   towards   creeds 226 

Plan   of  salvation — faith,   repentance,  immersion,  remis- 
sion of  sins,  gift  of  the  Holy  Spirit,  eternal  life 230 

Weekly  communion  237 

Literalism   ^ _ _ _ 239 

Bible  dispensations  242 

8 


CONTENTS 


Church  g-ovemment  _ - 243 

Distinction  between  the  Sabbath  and  Lord's  Day 247 

No  trouble  over  the  question  of  the  Trinity _...  249 

Freedom  of  opinion  in  non-essentials 251 

Errett's  summary  of  Campbell's  teaching 252 

Vni.  Methods  of  Work. 

Preaching    ~ 253 

Debates — with   MacCalla,    Owen   and   Eice 256 

Effect  of  debates  274 

Use  of  the  press __ 279 

Educational    work — Bethany    College 281 

Missionary  work  — .. - 288 

IX.   DrPFICULTIES   AND   PROGRESS,    1830-1866. 

Mormonism  293 

Name  of  the  new  movement- — 300 

Millennium    306 

''Lunenburg  Letter''  307 

Communion  - — 311 

The   organ   question... 311 

Slavery    ...^_ —  314 

War    - 321 

Numerical  increase  322 

Summary  325 

Bibliography  329 

Appendix  I.    Growth  of  Certain  States 339 

Appendix  IT.     Growth  of  Particular  Cities 342 

Appendix  III.     Map  Showing  Important  Early  Cen- 
ters OF  the  Movement . 344 


VITA 

T^HE  writer  of  this  thesis,  Walter  Wilson  Jen- 
nings, was  born  at  Carmi,  Illinois,  April  9, 
1887.  He  attended  the  Grayville  and  Carmi  public 
schools,  and  graduated  from  the  high  school  of  the 
latter  in  1905.  Two  years  of  the  next  four  were 
spent  in  teaching  in  the  country  schools  of  White 
County.  In  1909  he  entered  the  Eastern  Illinois 
State  Normal  School,  from  which  institution  he 
graduated  in  1911.  After  a  year  spent  as  principal 
of  the  North  Side  Grade  School  at  Carmi,  Illinois, 
he  entered  the  University  of  Illinois.  After  a  year 
there,  he  taught,  1913-1914,  as  principal  of  the 
Prophetstown  High  School,  this  State,  but  returned 
to  the  University  of  Illinois,  where  he  has  since 
remained,  in  the  spring  of  1914. 

He  completed  his  work  for  the  bachelor's  degree 
at  the  end  of  the  first  semester,  1914-1915,  and  re- 
ceived the  degree  in  June,  1915.    He  held  a  scholar- 

11 


VITA 

ship  in  history  for  the  next  year,  but  resigned  it  at 
the  beginning  of  the  second  semester  to  accept  a 
half-time  assistantship  in  economics.  In  June,  1916, 
he  received  the  degree  of  Master  of  Arts.  During 
the  year  1916-1917,  he  held  a  fellowship  in  history, 
and  during  1917-1918  he  served  as  an  assistant  in 
the  department  of  economics. 


12 


I 


GENERAL  SOCIAL  AND    RELIGIOUS 
CONDITIONS,   1790-1860 

AFTER  the  winning  of  American  independence 
and  the  failure  of  the  Articles  of  Confedera- 
tion, a  vigorous  movement  was  launched  for  a  real 
government.  This  movement  culminated  in  the 
constitutional  convention  of  1787,  which,  after 
many  bitter  disputes  ending  in  mutual  compro- 
mises, submitted  its  work  to  Congress  and  through 
that  body  to  the  states/  Virulent  fights  followed 
in  many  state  ratifying  conventions,  but  New 
Hampshire,  the  ninth  state,  ratified  June  21,  1788, 
by  a  vote  of  57  to  46,  and  hence  a  new  government 
was  given  to  the  young  republic/  Virginia  and 
New  York  soon  followed  the  leaders,  but  North 
Carolina  did  not  come  under  the  "new  roof"  until 
November,  1789,  over  six  months  after  Washing- 
ton's inauguration  as  president.  The  thirteenth 
state,  reluctant  Rhode  Island,  finally  came  to  terms 
and  entered  the  Union,  May  29,  1790." 


^  McLaughlin,  A.  C.    The  Confederation  and  Oonttitution,  277,  278. 

2  See  Constitution,  Article  VII. 

«  McLaughlin,  A.  C.    The  Confederation  and  Constitution,  277-317. 

13 


ORIGIN    AND    EARLY    HISTORY 

The  population  of  this  new  republic  according 
to  the  first  census,  1790,  was  3,929,214.  The  in- 
crease was  very  rapid.  The  total  population  for 
each  census  year,  1800-1860,  was: 

1800—  5,308,483. 
1810—  7,239,881. 
1820—  9,638,453. 
1830—12,866,020. 
1840—17,069,453. 
1850—23,191,876. 
1860—31,443,321.* 

Naturally  some  states  increased  more  rapidly 
than  others.^  Among  these,  were  the  nine  new 
western  states,  1790-1821.  The  following  table 
shows  their  date  of  admission,  and  their  relative 
rank  in  1820  and  1850: 

Date  of  Admission.  Bank  in  1820.  Rank  in  1850. 

Kentucky  1792  8  8 

Tennessee  1796  9  5 

Ohio   1803  5  3 

Louisiana   1812  17  18 

Indiana  1816  18  7 

Mississippi  1817  21  15 

Illinois  1818  24  11 

Alabama 1819  19  12 

Missouri  1821  23  13 

This  thirty  year  period  registered  an  increase 
of   over   300   per   cent,   for   the   nine   new  western 


*  statistical  Abstract,   1916,   36,   37. 
^  See  Appendix  1. 

14 


OF   THE    DISCIPLES    OF   CHRIST 

states,   while  the   other   states   increased   less   than 
100  per  cent." 

The  North  Central  States  showed  a  remarkable 
growth,  1790-1860.  Ohio  increased  five  fold  dur- 
ing the  decade  ending  in  1810,  doubled  its  popula- 
tion during  the  next  ten  year  period,  and  showed 
a  rapid  growth  in  the  following  decades.  Indiana 
increased  over  four  fold,  1800-1810,  six  fold  during 
the  next  ten  year  period,  and  almost  doubled  during 
each  of  the  four  succeeding  decades,  Illinois  in- 
creased four  fold  for  the  period,  1810-1820,  more 
than  three  fold  during  the  next  decade,  and  practi- 
cally doubled  in  each  of  the  succeeding  ten  year 
periods.  Missouri  trebled  during  the  first  ten  years 
before  its  admission,  more  than  doubled  in  each  of 
the  next  two  decades,  and  almost  did  so  in  the  last 
two.  Michigan  doubled,  1810-1820,  increased  over 
three  fold,  1820-1830,  almost  seven  fold,  1830-1840, 
and  nearly  doubled  in  each  of  the  two  following 
decades.  Wisconsin  contained  ten  times  as  many 
people  in  1850  as  in  1840,  and  in  1860  the  popu- 
lation was  double  that  of  1850.  Other  western 
states  showed  a  steady  growth,  but  not  so  rapid 
as  the  North  Central  States.  Kentucky  and  Ten- 
nessee, two  of  the  important  pioneer  states,  in- 
creased threefold  during  the  last  decade  of  the 
eighteenth  century  and  doubled  during  the  first 
ten  years  of  the  nineteenth.   Alabama  increased  two 


'Statistical  Abstract,  1916,  36,  37.  The  table  given  above  was 
suggested  by  one  in  Thompson,  0.  M.  History  of  the  United  States, 
361. 

15 


ORIGIN   AND   EARLY   HISTORY 

and  a  half  fold,  1820-1830,  while  its  neighbor,  Mis- 
sissippi, had  grown  five  fold,  1800-1810,  doubled 
in  each  of  the  next  two  decades,  and  nearly  trebled 
1830-1840.  Arkansas  increased  fourteen  fold  for  the 
ten  year  period  ending  in  1820,  doubled  during 
the  following  decade,  trebled  in  the  next,  and  more 
than  doubled  in  each  of  the  succeeding  decades. 
Texas  trebled,  1850-1860. 

Another  indication  of  the  rapid  growth  of  the 
West  is  found  in  statistics  for  the  cities.  In  1810, 
there  were  only  two  cities  of  any  size  west  of  the 
mountains — New  Orleans  and  Pittsburg.  By  1840, 
however,  Cincinnati,  Louisville,  St,  Louis,  New 
Orleans,  and  Pittsburg  each  had  over  10,000,  and 
by  1860,  four  cities — New  Orleans,  Cincinnati,  St. 
Louis,  and  Chicago — had  passed  the  100,000  mark. 
Cities,  elsewhere,  also  grew  rapidly  during  the 
period.  In  1800,  only  3.9  per  cent  and  in  1840,  8.5 
per  cent  of  the  people  lived  in  cities  of  over  8000,  but 
in  1850,  12.49  per  cent  and  in  1860,  16.13  per  cent 
lived  in  such  places.''  The  drift  towards  the  city, 
nevertheless,  had  really  begun  during  the  decade, 
1820-1830.  By  1840,  there  were  forty-four  cities 
with  a  population  of  8000  or  more;  in  1860  there 
were  141.^ 

In  1790,  the  population  of  the  country  was 
largely  confined  to  the  coastal  states, — omitting 
Florida,    then     Spanish, — and    most    of    Georgia. 


^  Bogart,   E.    L.      Economic  History   of  the   United  States,   252. 
8/6td.,  256.     See  Appendix  II. 

16 


OF   THE   DISCIPLES   OF   CHRIST 

Settlements  had  begun,  however,  in  north  central 
Kentucky  and  in  central  Tennessee.  In  1810,  the 
line  had  been  pushed  westward  over  New  York, 
Pennsylvania,  and  into  Ohio,  and  practically  all  of 
Kentucky  and  Tennessee.  Settlements  had  also 
started  well  in  Georgia,  Louisiana,  Arkansas,  Mis- 
sissippi, Alabama,  and  along  the  Mississippi  River 
in  southern  Illinois  and  in  Missouri.  By  1830, 
southern  Indiana  and  Illinois,  and  eastern  Missouri 
were  largely  settled  as  were  Georgia,  Alabama,  and 
Mississippi.  By  1860,  the  Mississippi  River  was 
passed  and  the  second  tier  of  states  beyond  was 
entered.  The  frontier  line  was  also  pushed  for- 
ward into  central  Michigan,  Wisconsin,  and  Minne- 
sota. Even  at  that  time,  however,  there  were  areas 
of  sparsely  peopled  land  far  to  the  east,  as  in 
northern  Maine,  northern  New  York,  northern 
Pennsylvania,  western  Virginia,  and  southern 
Florida. 

In  opening  the  new  western  settlements,  many 
hardships  were  undergone  both  on  the  journey  and 
after  arrival  in  the  new  home.  The  first  emigrants 
crossed  the  mountains  or  followed  wilderness  trails 
and  settled  in  western  New  York,  western  Penn- 
sylvania, Kentucky,  and  Tennessee.  The  Ohio 
River  soon  became  an  important  route  for  settlers 
from  the  Middle  States.  Emigrants  from  Virginia 
used  the  Kanawha  to  reach  the  Ohio.  Those  from 
the  Carolinas  and  Georgia  traveled  westward  by 
land  or  floated  down  the  Cumberland  or  Tennessee. 
After  the  completion  of  the  Erie  Canal  in  1825, 
2  17 


ORIGIN    AND    EARLY    HISTORY 

and  the  opening  of  other  canals,  these  routes  were 
used.  River  transportation  became  more  important 
with  the  introduction  of  the  steamboat  on  the  Ohio 
in  1811,  and  on  the  Mississippi  in  1816.  When  the 
Cumberland  Road  was  opened,  it  offered  the  best 
opportunity  for  land  transportation.  The  location 
of  the  routes  used,  of  course,  largely  determined 
the  nati\dty  of  settlers  in  the  different  regions. 
To  the  north,  the  New  England  and  New  York  ele- 
ments were  in  the  majority;  to  the  south,  settlers 
from  Virginia  and  the  Carolinas  predominated;  in 
southern  Ohio,  Indiana,  and  Illinois,  the  North  and 
South  met.' 

Different  methods  of  travel  were  used  in  reach- 
ing this  new  '  *  promised  land. ' '  On  the  wagon  roads 
some  walked,  some  rode  on  horseback,  and  some 
drove  Light  wagons  or  wagons  of  the  Conestoga 
tj^pe,  which  were  drawn  by  horses,  mules,  or  oxen. 
Families  from  the  north  went  singly  or  in  groups. 
The  older  boys  drove  by  turn,  the  children  kept 
the  cattle  and  extra  horses  from  straying,  while 
the  father  hunted  for  game,  and  kept  a  sharp  look- 
out for  a  place  to  settle.  At  night  they  camped 
by  the  road  side,  near  a  spring  of  water  if  pos- 
sible, cooked  their  food,  fed  their  horses  and  cat- 
tle, and  prepared  for  another  day's  journey  of 
fifteen  or  twenty  miles.  Morris  Birkbeck  in  Notes 
on  a  Journey  in  America,  described  travel  by 
wagon  thus: 


•Turner,  F.  J.     Rite  of  the  New   Wett,  67-83. 
18 


OF   THE   DISCIPLES    OF   CHRIST 

''A  small  waggon  (so  light  that  you  may  almost  carry  it, 
yet  strong  enough  to  bear  a  good  load  of  bedding,  utensils, 
and  provisions,  and  a  swarm  of  young  citizens,  and  to  sus- 
tain marvellous  shocks  in  its  passage  over  these  rocky 
heights)  with  two  small  horses;  sometimes  a  cow  or  two, 
comprises  their  all;  excepting  a  little  store  of  hard  earned 
cash  for  the  land  office  of  the  district;  where  they  may 
obtain  a  title  for  as  many  acres  as  they  possess  half-dollars, 
being  one-fourth  of  the  purchase  money.  The  waggon  has 
a  tilt,  or  cover,  made  of  a  sheet  or  perhaps  a  blanket.  The 
family  are  seen  before,  behind,  or  within  the  vehicle  accord- 
ing to  the  road  or  weather,  or  perhaps  the  spirit  of  the 
party. 

' '  The  New  Englanders,  they  say,  may  be  known  by  the 
cheerful  air  of  the  women  advancing  in  front  of  the  vehicle; 
the  Jersey  people  by  their  being  fixed  steadily  within  it; 
whilst  the  Pennsylvanians  creep  lingering  behind,  as  though 
regretting  the  homes  they  have  left.  A  cart  and  single  horse 
frequently  afford  the  means  of  transfer,  sometimes  a  horse 
and  pack  saddle.  Often  the  back  of  the  poor  pilgrim  bears 
all  his  effects  and  his  wife  follows,  naked-footed,  bending 
under  the  hopes  of  the  family. "  ^° 

Moving'  a  plantation  family  overland  involved 
greater  expense  than  the  emigration  of  a  northern 
family,  for  tools,  work  animals,  slaves,  etc.  had  to 
be  moved.  The  negroes  usually  enjoyed  the  chang- 
ing scenery  by  day,  and  the  camp  fire  singing  and 
dancing  by  night.  Thomas  Babney,  a  Virginia 
slave  holder,  bought  four  thousand  acres  of  land 
in  Mississippi  and  moved  west.  Smedes  in 
Memorials  of  a  Southern  Planter  described  the  un- 


^°  Reprinted  in  Bogart  and  Thompson's  ReadiTiffs  in  the  Economic 
History  of  the  United  States,  352,  353. 

19 


ORIGIN    AND    EARLY    HISTORY 

eventful   trip   to   the   new   home   in   the    following 
manner : 

' '  The  journey  was  made  with  so  much  care  and  fore- 
thought that  not  a  case  of  serious  illness  occurred  on  the 
route.  The  whole  families  were  quartered  at  night,  if  prac- 
ticable, in  the  houses  that  they  found  along  the  way.  Tents 
were  provided  for  the  negroes.  The  master  himself,  during 
the  entire  journey,  did  not  sleep  under  a  roof.  The  weather 
was  perfect:  no  heavy  rains  fell  during  the  two  months.  He 
wrapped  himself  in  his  great-coat,  with  sometimes  the  addi- 
tion of  a  blanket,  and  slept  all  night  in  their  midst,  under 
one  of  the  travelling  wagons. ' '  " 

River  travel  was  easier  and  less  expensive,  but 
much  more  dangerous,  for  accidents  were  frequent 
and  river  pirates  were  more  troublesome  than 
Indians.  At  Pittsburg  or  Wheeling,  the  traveler 
bought  or  built  a  crude  raft,  which  he  used  to 
transport  his  family  and  belongings  on  his  journey- 
down  the  Ohio.  He  had  to  avoid  snags  and  shoals. 
In  the  day  time  he  floated  down  the  current,  and 
at  night  he  tied  up  along  the  bank.  After  the  trip 
was  ended,  he  broke  up  the  raft  for  its  lumber  and 
iron,  and  prepared  to  settle  nearby,  or  to  go  on  by 
land.  The  wealthier  emigrants  and  men  without 
families  often  used  the  steamboat,  which  rapidly 
became  the  principal  means  of  travel  and  commu- 
nication on  the  rivers  and  Lakes."*  Whether  travel 
was  by  land  or  water,  however,  the  journey  from 


^^  Reprinted   in   Callender's  Selections  from  the  Economic   History 
of  the   United  States,  642. 

^  Babcock,    K.    0.      The   Rise    of   Am^erican    Nationality,    243-245, 
and  Turner,  F.  J.     Rise  of  the  New  West,  80-82. 

20 


OF   THE   DISCIPLES    OF   CHRIST 

the  sea  board  to  the  West  was  hard  and  dangerous. 
Exposure  and  the  general  harsh  frontier  condi- 
tions combined  to  weed  out  the  weakling  and  the 
faint  hearted. 

In  this  westward  movement  there  were  three 
general  classes  of  emigrants.  First,  was  the 
pioneer  who  engaged  in  rude  agriculture,  but  spent 
most  of  his  time  in  hunting  and  fishing.  When 
other  settlers  came  in,  he  felt  crowded,  sold  his 
claim  under  the  pre-emption  law,  and  pushed 
further  westward.  The  second  class,  or  the  settlers, 
bought  government  land  or  squatter  claims,  built 
log  houses  furnished  with  glass  windows  and  brick 
chimneys,  and  erected  school  houses  and  mills. 
The  third  class,  men  of  capital  and  enterprise,  fol- 
lowed the  farmers. 

The  members  of  the  first  class  are  of  interest 
here.  The  men  wore  hunting  shirts,  waist  coats, 
and  pantaloons  of  rough  stuff.  The  women  dressed 
in  coarse  cotton  gowns  and  used  sunbonnets  almost 
continually,  especially  when  company  was  present. 
The  cabins  in  which  these  pioneers  lived  were  crude 
affairs.  The  roof  was  made  of  clapboards  four 
feet  by  six  to  eight  inches  wide  and  one  half  inch 
thick.  Puncheons  for  the  floor  were  made  by 
splitting  trees  eighteen  inches  in  diameter  into 
slabs  two  to  three  inches  thick  and  hewn  on  the 
upper  surface.  The  doorway  was  made  by  cut- 
ting out  the  logs  after  raising,  and  putting  up- 
right pieces  of  timber  at  the  sides.  Shutters 
were  made  of  clapboards,  pinned  on  cross  pieces, 

21 


ORIGIN    AND    EARLY    HISTORY 

hung  by  wooden  hinges  and  fastened  by  wooden 
latches.  When  all  was  ready,  the  neighbors  col- 
lected for  the  house  raising.  Four  men  stationed 
at  the  corners  notched  logs  together  while  the  rest 
raised  them.  The  roof  was  formed  by  shortening 
each  end  log  in  succession  till  one  log  formed 
the  comb.  Clapboards,  held  down  by  poles  or 
small  logs,  were  used  to  cover  all  cracks.  The 
chimney  was  built  of  sticks  of  wood,  the  larg- 
est at  the  bottom  and  the  smallest  at  the  top, 
the  whole  being  cemented  with  mud  or  clay 
mortar.  Interstices  between  logs  were  chinked 
with  strips  of  wood  and  daubed  with  mortar 
both  inside  and  out.  Once  in  a  while,  a  double 
cabin  might  be  seen.  It  consisted  of  two  such 
buildings  with  a  space  of  ten  or  twelve  feet  be- 
tween, over  which  the  roof  extended.  A  log 
house  was  better.  It  differed  from  the  cabin  in 
that  the  logs  were  hewn  on  two  sides  before 
raising,  the  roofs  were  framed  and  shingled,  and 
the  chimneys  of  stone  or  brick.  Moreover,  it  had 
windows,  tight  floors,  and  was  frequently  clap- 
boarded  on  the  outside  and  plastered  within. 
Nails  and  glass  window  panes  were  not  needed. 
The  furniture  matched  the  house.  The  table 
was  usually  made  of  a  split  slab  and  supported 
by  four  round  legs.  Chairs  were  equally  crude. 
Clapboards  supported  by  pins  stuck  to  the  logs 
served  as  shelves  for  table  furniture.  Plates  were 
of  pewter  or  tin,  and  hunting  knives  sometimes 
took  the  place  of  the  regular  table  knives.     Bed- 

22 


OF   THE   DISCIPLES   OF   CHRIST 

steads  were  often  made  in  the  comer  of  the 
room  by  sticks  placed  in  the  logs,  and  supported 
at  the  outer  comer  by  a  post,  on  which  clapboards 
were  laid.  The  ends  of  these  clapboards  entered 
the  wall  between  the  logs  and  supported  the  bed- 
ding. In  some  instances  all  the  family  of  both 
sexes  with  the  strangers  who  might  arrive  lodged 
in  the  same  room.  In  that  case,  however,  the 
undergarments  were  never  taken  of,  and  no  con- 
sciousness of  indelicacy  was  manifested.  The  few 
pins  stuck  in  the  wall  of  the  cabin  displayed  the 
dresses  of  the  women  and  the  hunting  shirts  of 
the  men.'*  Peck's  description  of  a  meal  in  one 
of   these    pioneer   homes    deserves    quoting    entire: 

*'Our  landlady  having  nothing  in  the  shape  of  a  table 
substituted  a  box.  On  this  she  spread  a  cloth  that  might 
have  answered  any  other  purpose  than  a  table  cloth.  The 
table  furniture  was  various.  For  knives  two  or  three  hunt- 
ing knives  answered.  The  plates  were  broken  or  melted 
pewter  ones,  except  a  single  earthen  one  with  a  notch  broken 
out,  which,  with  a  broken  fork,  was  placed  for  the 
''stranger'^  to  use.  We  could  readily  have  excused  the 
kind  old  lady  for  this  extra  trouble;  for  being  dimsighted, 
in  washing,  or  more  strictly  in  wiping  it,  she  had  left  the 
print  of  her  fingers  on  the  upper  surface. 

^ '  The  viands  now  only  need  description  to  complete  this 
accurate  picture  of  real  squatter  life.  The  rancid  bacon 
when  boiled  could  have  been  detected  by  a  foetid  atmosphere 
across  the  yard,  had  there  been  one.  The  snap-beans,  as  an 
accompaniment,  were  not  half -boiled.  The  sour  butter  milk 
taken  from  the  churn,  where  the  milk  was  kept  throughout 
the   whole   season,    as   it   came   from  the   cow   was   'no    go.' 


"  Peck,  J.  M.     A  New  Gvdde  for  Emigrants  to  the  West,  114-120. 
23 


ORIGIN    AND    EARLY    HISTORY 

The  article  on  which  the  traveller  made  a  hearty  breakfast, 
past  ten  o'clock  in  the  morning,  was  the  corn  boiled  in  fair 
water. 

"According  to  universal  custom  among  the  squatter  race, 
the  men  eat  first,  the  women  followed,  and,  if  the  com- 
pany were  numerous,  the  youngsters  and  children  followed 
in  regular  succession. 

"We  give  this  portraiture  as  a.  fair  specimen  of  hun- 
dreds of  families  we  found  scattered  over  the  extreme  settle- 
ment in  1818-19.''^* 

As  time  went  on,  however,  houses,  customs, 
and  even  roads  improved.  Nevertheless,  the  latter 
continued  poor  for  a  long  time.  The  people  were 
often  far  from  town,  and  news  spread  slowly. 
One  of  the  principal  causes  of  this  delay  was  the 
bad  roads.  These  often  gave  rise  to  laughable 
incidents.  On  one  occasion,  while  Peter  Cart- 
wright  was  riding  near  Springfield,  Illinois,  he 
stopped  at  a  little  country  store.  Here  he  no- 
ticed two  young  men  and  a  young  woman  who 
soon  left  the  building.  A  little  later,  Cartwright 
mounted  his  lame  pony  and  started  on  his  way. 
After  he  had  gone  a  short  distance,  he  drew  near 
these  young  people  who  were  in  a  good  wagon 
drawn  by  a  fine  team.  They  then  began  to  shout 
and  to  sing  the  good  old  Methodist  tunes.  One 
young  man  fell  down  on  his  knees,  groaning, 
whereupon  his  companions  shouted,  ''Halleluiah! 
Halleluiah!  Glory  to  God!  Glory  to  God!  An- 
other     sinner's      down."     At      first      Cartwright 


"  Babcock,    Rufus.      Memoir   of  John  Mason  Peck,   D.D.      Edited 
from.  His  Jcwmals  and  Correspondence,   102,    103. 

24 


OF   THE   DISCIPLES   OF   CHRIST 

thought  that  they  were  sincere,  but  he  soon  de- 
tected laughter.  He  tried  to  pass  his  tormentors, 
but  they  whipped  up.  He  slowed  down.  So  did 
they.  All  the  time  they  kept  up  the  chorus  of 
''Glory  to  God!  Glory  to  God!  Another  sinner's 
down."  The  old  circuit  rider  was  highly  indig- 
nant. He  wanted  to  horsewhip  the  boys,  but  held 
back  because  of  the  girl.  Suddenly  a  gleam  of 
hope  came  to  him.  He  thought  of  a  bridle  path 
around  a  deep  mudhole  and  a  stump  in  the  road 
just  ahead.  By  taking  the  cut  he  could  perhaps  get 
away  from  his  tormentors.  He  tried.  They 
whipped  up,  and  in  their  anxiety  to  continue  the 
fun,  raced  through  the  mud  unmindful  of  their 
clothes  and  the  white  dress  of  the  girl,  and  forget- 
ful of  the  stump  just  at  the  edge  of  the  deep  mud- 
hole.  One  of  the  front  wheels  mounted  the  stump, 
and  as  the  wagon  overturned,  the  two  boys  jumped, 
sinking  almost  to  their  waists.  The  girl  did  like- 
wise, but  she  fell  flat  in  the  mud  and  water,  with 
her  mouth  and  the  whole  of  her  face  immersed  in 
the  dirty  slime.  Here  she  would  have  smothered 
if  the  boys  had  not  helped  her  out.  Cartwright 
turned,  when  he  saw  what  had  happened,  rode  to 
the  edge  of  the  mudhole,  reared  in  his  stirrups, 
and  shouted :  ''Glory  to  God !  Glory  to  God !  Hal- 
leluiah !  Another  sinner 's  down !  Glory  to  God ! 
Halleluiah!  Glory!  Halleluiah!"  Then,  after  he 
had  become  tired  of  shouting,  he  said: 

''Now  you  poor,  dirty,  mean  sinners,  take  this  as  a  just 
judgment  of  God  upon  you  for  your  meanness,   and  repent 

25 


ORIGIN    AND    EARLY    HISTORY 

of  your  dreadful  wickedness;  and  let  this  be  the  last  time 
you  attempt  to  insult  a  preacher;  for  if  you  repeat  your 
abominable  sport  and  persecutions,  the  next  time  God  will 
serve  you  worse,  and  the  devil  will  get  you. ' ' " 

During  the  early  period,  railroads  were  not  in 
use  in  the  West.  In  1830,  there  were  only  twenty- 
three  miles  in  operation  in  the  whole  United  States, 
and  in  1835  the  number  of  miles  was  but  1098. 
In  1840,  the  railway  mileage  was  2818;  in  1850, 
9021;  in  1860,  30,626.  In  the  latter  year,  some 
of  the  western  states  led.  Thus,  Ohio  had  2946 
miles;  Illinois,  2790;  New  York,  2682;  Pennsyl- 
vania, 2598;  and  Indiana,  2163.'"  With  the  growth 
of  railroad  mileage,  and  the  opening  of  new  and 
better  roads,  the  facility  of  communication  was  im- 
proved and  the  isolation  of  the  frontier  began  to 
pass. 

Throughout  the  whole  of  this  period  enthusi- 
astic religious  waves  frequently  swept  over  the 
country.  One  of  these  early  awakenings  was  the 
Great  Revival  in  the  West,  1797-1805.  Out  on 
the  frontier  all  denominations  worked  under  diffi- 
culties. Meeting  houses  were  poor  and  few.  Often 
preaching  was  held  by  the  roadside.  Since  minis- 
ters were  scarce^  church  ordinances  could  not  be 
administered  regularly.  Then  too,  the  necessity 
of  providing  for  daily  needs  often  drove  the 
thought  of  religion  from,  people's  minds.  Many 
of  the  outlying  settlements  were  seldom  visited  by 


^^  AtUohioffraphy  of  Peter  Ga/rtwright,  312-316. 
^StaUstical  Abstract,  1916,   292. 

26 


OF   THE   DISCIPLES   OF   CHRIST 

ministers.  The  Baptist  and  Presbyterian  clergy 
were  rather  closely  confined  to  the  churches  under 
their  immediate  charge.  The  Methodist  itinerant, 
however,  penetrated  the  heart  of  the  wilderness, 
preaching  in  the  cabin  or  on  the  roadside,  when- 
ever and  wherever  he  could  make  the  opportunity. 
In  the  absence  of  ministers,  a  simple  service  of 
prayer,  Bible  reading,  and  singing  was  conducted 
by  some  layman.  In  these  newer  regions,  as  in  the 
mission  field  to-day,  a  friendly  feeling  was  often 
manifest  in  spite  of  doctrinal  differences.  It  was 
not  at  aU  uncommon  to  find  the  different  churches 
uniting  in  the  larger  meetings,  although  the  Bap- 
tists were  a  little  more  aloof  than  the  others.  Peri- 
ods of  feverish  anxiety  often  succeeded  periods  of 
seeming  indifference.  People  then  threw  aside  their 
ordinary  tasks,  journeyed  dozens  of  miles,  and 
camped  out  a  week  or  more  in  order  to  hear  the 
Gospel  tidings.  It  must  be  remembered,  of  course, 
that  many  people  attended  out  of  mere  curiosity, 
and  others  because  there  was  nowhere  else  to  go 
for  a  social  time.  Our  modem  amusements  of  pic- 
ture shows,  theaters,  etc.,  were  then  unknown  on 
the  frontier.  Whatever  the  cause,  nevertheless, 
small  cities  of  white  tents  sprang  up  for  a  while, 
as  if  by  magic,  and  preaching  went  on  continually." 
.  As  early  as  1794,  one  of  the  Methodist  churches 
in  Lincoln  County,  North  Carolina,  had  held  one 
of  these  meetings  in  the  nearby  forest  for  several 


"Cleveland,   0.   0.      The   Great  Revival  in  the   West,    1797-1805, 
22,   23. 

27 


ORIGIN    AND    EARLY    HISTORY 

days  and  nights.  The  camp  meeting  was  well 
introduced  by  the  beginning  of  the  next  century. 
Excitement  was  intense.  This  was  largely  the  re- 
sult of  impassioned  preaching,  earnest  exhortation, 
loud  prayers,  and  energetic  singing.  Bodily  exer- 
cises, as  dropping,  jerking,  and  barking,  often 
manifested  themselves,  but  since  they  too  often 
brought  disrepute  upon  religion,  they  were  fre- 
quently condemned  by  the  better  educated  of  all 
denominations."^  Thousands,  nevertheless,  were 
added  to  the  churches  during  this  period.  The 
Elkhorn  Baptist  Association  of  Kentucky,  com- 
posed of  thirty-six  churches,  claimed  3011  addi- 
tions by  baptism  in  the  year  1801.  According  to 
a  minister  named  Rogers,  the  Baptists  of  Kentucky 
received  over  10,000  additions  by  baptism  in  that 
year  alone." 

One  of  the  greatest  of  these  early  meetings  was 
the  Cane  Ridge  Revival,  1801.  The  following  ex- 
tracts give  a  description  of  the  meeting  by  a  min- 
ister'" who  participated: 

"Out  of  many  I  shall  select  that  of  Caneridge,  which 
I  attended  with  eighteen  Presbyterian  ministers  and  Bap- 
tists and  Methodists,  I  do  not  know  how  many,  all  being 
either  preaching  or  exhorting  the  distressed  with  more  har- 
mony than  could  be  expected:  The  governor  of  our  state 
was  with  us  and  encouraging  the  work.  .  .  . 


^Cleveland,   0.   C.      The  Great  Revival,    1797-1805,   51-54. 

^'  Woodward,  W.  W.  Surprising  Accounts  of  the  Revival  of  Re- 
ligion in  the   United  States  of  America,   58,   59. 

'^  A  son  of  Rev.  James  Finley,  and  nephew  of  Dr.  Witherspoon 
of  New  Jersey  College,  to  whom  the  letter  quoted  was  written. 


OF    THE    DISCIPLES    OF    CHRIST 

''The  number  of  the  people  computed  from  10  to  21,000 
and  the  number  of  communicants  828.  The  whole  people 
serious,  all  the  conversation  was  of  a  religious  nature,  or 
calling  in  question  the  divinity  of  the  work.  Great  numbers 
were  on  the  ground,  from  Friday  until  the  Thursday  follow- 
ing, night  and  day  without  intermission  engaged  in  some 
religious  act  of  worship.  They  are  commonly  collected  in 
small  circled  of  ten  or  twelve,  close  adjoining  another 
circle,  and  all  engaged  in  singing  Watts'  and  Harts'  Hymns; 
and  then  a  minister  steps  upon  a  stump  or  log  and  begins 
an  exhortation  or  sermon,  when  as  many  as  can  hear,  collect 
around  him.  On  Sabbath  night,  I  saw  above  one  hundred 
candles  burning  at  once — and  I  saw  I  suppose  one  hundred 
persons  at  once  on  the  ground  crying  for  mercy  of  all  ages 
from  8  to  CO  years.  Some  I  had  satisfaction  in  conversing 
with,  others  I  had  none;  and  this  was  the  case  with  my 
brethren  as  some  of  them  told  me.  "When  a  person  is  struck 
do^vn  he  is  carried  by  others  out  of  the  congregation,  when 
seme  minister  converses  with  and  prays  for  him,  afterwards 
a  few  gather  around  and  sing  a  H}Tnn  suitable  to  his  case. 
The  whole  number  brought  to  the  ground  under  convictions 
about  one  thousand,  not  less.  The  sensible,  the  weak,  learned 
and  unlearned,  the  rich  and  the  poor  are  subjects  of  it. 
At  Cianthiana,'  Paris,  Flat-creek,  Point  Pleasant,  Walnut 
Hill  and  George  Town,  great  congregations  are  in  all  these 
places,  and  exercised  in  the  manner  as  above  described.  .  .  . 

''Some,  perhaps,  will  censure  us  for  associating  with  the 
Baptists  and  Methodists.  But,  my  dear  Sir,  we  are  all 
very  friendly ;  there  appears  to  be  good  doing ;  all  are 
encouraging  it;  and  is  this  not  better  than  to  be  devouring 
one  another?  Is  it  not  more  agreeable  with  the  command 
of  Christ,  whose  every  precept  is  love?  We  all  preach  the 
truth,  as  we  think,  carefully  observing  decorum,  as  far  as 
conscience  will  admit,  that  one  society  may  not  hurt  the 
feelings  of  another. ' '  ^ 


*^  Woodward,   W.  W.     Surprising  Accounts  of  the  Revival  of  Re- 
ligion, 225-229. 

29 


ORIGIN   AND    EARLY    HISTORY 

Thousands  of  men  and  women  accepted  Christ 
during  this  period  of  revival.  The  gains  of  the 
Baptists  in  Kentucky  have  already  been  indicated. 
The  Methodists  registered  large  additions  also,  as 
did  the  Presbyterians.  The  latter,  however,  re- 
garded the  methods  with  disfavor  in  some  cases; 
hence  their  increase  was  neither  so  large  nor  so  per- 
manent as  that  of  the  others.  Then,  too,  schisms 
occurred  in  their  ranks,  one  of  which — the  Stone 
movement — will  be  considered  in  the  following 
chapter. 

In  spite  of  the  great  interest  manifested  in 
religion  from  1797  to  1805  and  in  the  camp  meet- 
ings of  succeeding  years,  however,  it  must  not  be 
supposed  that  religious  conditions  in  the  West  were 
entirely  uniform  or  favorable.  Morals,  it  is  true, 
were  fair  at  first.  The  grosser  vices  were  unknown. 
Drinking  had  scarcely  begun.  In  speaking  of  the 
conditions  in  Illinois,  1785-1800,  Peck  said: 

''For  the  first  eight  or  ten  years  of  the  period  I  have 
glanced  over,  the  only  professor  of  religion  in  the  colony 
was  a  female,  who  had  been  a  member  of  the  Presbyterian 
church;  yet  the  Sabbath  was  observed  with  religious  conse- 
cration. The  people  were  accustomed  to  assemble,  sing 
hymns,  and  read  a  portion  of  scripture  or  a  sermon.  No  one 
ventured  to  offer  a  prayer. ' '  ^ 

As  time  went  on,  nevertheless,  people  of  a  dif- 
ferent type  came  in.  Thus  Peck  in  his  Diary  for 
Saturday  evening,  November  8,  1817,  made  the  fol- 
lowing entry: 


"  Peck,  J.  M.     Armals  of  the  West,  706. 
30 


OF   THE    DISCIPLES    OF    CHRIST 

'^I  stepped  into  a  grocery  where  were  assembled  a  num- 
ber of  wild  fellows,  swearing  and  blaspheming  at  a  most 
horrid  rate.  I  have  seen  enough  of  Shawneetown  to  justify 
what  is  reported  of  it  as  a  most  abandoned  place.  There 
are  some  decent,  clever  families;  but  I  have  conversed  with 
none  who  seem  decidedly  religious.  To-morrow  will  show 
how  the  Sabbath  is  regarded.  I  never  saw  a  place  more 
destitute  of  religious  instruction;  and  yet  unless  very  pru- 
dent measures  are  pursued,  little  good  can  be  expected  to 
result. ' '  ^ 

A  little  later,  Peek,  who  had  gone  on  to  St. 
Louis,  declared  that  half  of  the  Anglo-Americans 
were  infidels.^     Concerning  these  he  said: 

''This  class  despised  and  villified  religion  in  every  form, 
were  vulgarly  profane  even  to  the  worst  forms  of  blas- 
phemy, and  poured  out  scoffings  and  contempt  on  the  few 
Christians  in  the  village.  Their  nightly  orgies  were  scenes 
of  drunkenness  and  profane  revelry.  Among  the  frantic 
rites  observed  were  the  mock  celebration  of  the  Lord's 
Supper,  and  burning  the  Bible.  The  last  ceremony  con- 
sisted in  raking  a  place  in  the  hot  coals  of  a  wood  fire,  and 
burying  therein  the  book  of  God  with  shoutings,  prayers  and 


Drinking  soon  became  common  throughout  the 
West.  Timothy  Flint  gave  this  incident  from  his 
preaching  in  Kentucky: 


^  Babcock,  Rufus.     Memoir  of  John  Mason  Peck,  76. 

^  This  statement  may  have  been  due  in  part,  at  least,  to  the  high 
cost  of  living,  for  it  follows  a  complaint  about  the  twelve  dollar  a 
month  rent,  the  fifty  cent  butter,  the  forty  cent  sugar,  the  seventy-five 
cent  coffee,  the  twelve  dollar  flour,  the  dollar  and  a  quarter  com,  the 
eight  dollar  hogs,  the  thirty-seven  cent  chickens  and  the  fifty  cent  eggs. 

^  Babcock,  Rufus.     Memoir  of  John  Mason  Peck,   85-87. 

31 


ORIGIN    AND    EARLY    HISTORY 

''On  an  evening,  when  I  performed  divine  service  a 
young  man  had  misbehaved,  through  intoxication.  His  min- 
ister, a  Baptist,  reproved  him  in  the  morning.  He  did  not 
palliate  or  deny  the  charge;  admitted  that  it  was  shameful; 
but  said,  that  being  a  prodigal  in  a  good  and  respectable 
family,  he  was  subject  in  consequence  to  bitter  reflection, 
and  that,  particularly  the  evening  before,  he  had  felt  8 
painful  sinking  before  he  went  to  hear  the  word,  and  had 
found  it  necessary  to  take  a  little  of  the  cheering  juice 
of  the  grape;  and  that  his  optics,  as  he  had  often  felt 
before,  had  been  so  disordered,  that  he  saw  things  double. 
He  ended  by  saying,  that  the  minister,  whom  he  had  often 
seen  in  the  same  predicament,  must  know  how  to  make  his 
excuse. "  ^ 

In  order  to  get  a  general  and  an  authentic  idea 
of  conditions  in  the  West,  the  Massachusetts  and 
Connecticut  Missionary  societies  employed  S.  J. 
Mills  and  J.  F.  Schermerhorn  ''to  make  a  tour 
through  the  "Western  and  Southern  States  and  Ter- 
ritories, preach  the  gospel  to  the  destitute,  explore 
the  country,  examine  the  moral  and  religious  state 
of  the  people  and  promote  the  establishment  of 
Bible  societies  wherever  they  went. ' '  ^  The  two 
missionaries  worked  in  Pennsylvania,  new  Virginia, 
Western  Reserve,  Ohio,  Kentucky,  Tennessee,  and 
Missouri.  They  went  down  the  Mississippi  by  flat 
boat  to  New  Orleans,  which  they  reached  in  March, 
1813.     The  two  men  found  great  tracts  of  country 


^  Flint,  Timothy.  Recollections  of  the  Last  Ten  Years  Parsed  in 
Occasional  Residences  and  Joumeyvngs  in  the  Valley  of  the  Missis- 
sippi,  62,   63. 

^  McMaster,  J.  B.  A  History  of  the  People  of  the  United  States, 
rV.,  551. 

32 


OF   THE   DISCIPLES   OF   CHRIST 

inhabited  by  20,000  to  50,000  people  without  a 
preacher  of  any  denomination.  Where  ministers 
were  found,  the  Methodists  usually  led,  and  the 
Baptists  were  their  only  competitors.  The  Presby- 
terians sent  a  few  missionaries,  but  they  worked 
for  six  or  eight  weeks  only,  and  other  sects  gener- 
ally received  the  benefit.  The  Presbyterian  strong- 
holds were  the  large  villages  and  towns,  where  a 
small  congregation  was  preached  to  by  some  eastern 
graduate,  who  made  his  living  by  farming,  teach- 
ing, or  practicing  medicine.  His  religious  duties 
were  secondary.  The  missionaries  considered  Ohio 
the  most  respectable  part  of  the  West  although  it 
contained  a  greater  variety  of  sects  than  any  other 
equal  area  in  the  country.  Everywhere,  but  es- 
pecially in  the  Ohio  River  towns,  they  found  that 
the  Lord's  Day  was  polluted  by  such  things  as 
visiting,  feasting,  hunting,  fishing,  drunkenness, 
and  swearing.  Across  the  river  in  Kentucky,  the 
people  added  gambling,  duelling,  and  horse  racing. 
Both  men  described  these  towns  as  **  sinks  of  in- 
iquity" and  the  people  as  ignorant,  vicious,  and 
destitute  of  Bibles  and  religious  books.  New  Or- 
leans they  regarded  as  the  most  sinful  city  they 
had  ever  seen.  Mills  declared  that  more  actual 
sin  was  committed  there  on  Sunday  than  in  all  the 
other  days  of  the  week,  and  that  three-fourths  of 
the  people  had  never  even  seen  the  back  of  a  Bible. 
The  next  summer,  Mills,  accompanied  by  Daniel 
Smith,  made  a  second  trip.  The  two  missionaries 
carried  with  them  seven  hundred  English  Bibles, 
3  33 


ORIGIN    AND    EARLY    HISTORY 

j&ve  thousand  copies  of  the  New  Testament  in 
French,  fifteen  thousand  tracts  and  great  bundles 
of  sermons,  all  of  which  were  contributed  by  the 
Bible  and  tract  societies  of  New  England  and  the 
Middle  States.  After  covering  the  field  a  second 
time,  Mills  declared  that  there  were  in  1815,  be- 
tween the  Allegheny  Mountains  and  the  Mississippi, 
76,000  families  without  the  Bible  and  that  the  num- 
ber was  increasing  yearly.  Since  the  supply  sent 
by  the  Eastern  societies  was  less  than  the  increase 
of  population,  he  stated  that  a  mighty  effort  would 
have  to  be  made  if  the  West  did  not  become  as  ig- 
norant of  God's  word  as  the  heart  of  Africa.  To 
prevent  this,  on  May  8,  1816,  delegates  from  twenty- 
eight  societies  met  in  New  York  City  and  founded 
the  American  Bible  Society.  Strong  opposition  to 
this  organization  at  once  arose.  Some  people  de- 
clared that  there  was  no  need  for  such  a  society, 
that  it  would  become  a  party  instrument  to  pro- 
mote the  interests  of  a  particular  sect,  and  that  it 
would  draw  money  away  from  other  worthy  insti- 
tutions as  the  British  and  Foreign  Bible  Societies 
which  Americans  ought  to  join  in  place  of  setting 
up  one  of  their  own.  The  Episcopalians  were  es- 
pecially bitter.  Bishop  White  would  not  support 
it,  and  Bishop  Hobart  attacked  it  with  zeal.  In 
spite  of  opposition,  however,  the  new  organization 
thrived.  Branch  societies  sprang  up  everywhere, 
reaching  239  by  1821.  At  that  time,  over  140,000 
Bibles,  Testaments,  and  parts  of  Testaments  had 
been  given  away. 

34 


OF    THE    DISCIPLES    OF   CHRIST 

The  report  of  Mills  on  the  condition  of  the 
blacks  was  even  more  shocking.  The  1810  Census 
gave  the  number  as  a  million  and  a  half,  the  vast 
majority,  of  course,  being  slave.  Whether  slave  or 
free,  however,  they  were  as  destitute  of  teachers 
and  preachers  as  the  whites  were  of  Bibles.  The 
colonization  movement  followed.^ 

As  time  passed,  nevertheless,  the  country  be- 
came more  settled,  and  improvements  followed  in 
religious  affairs  as  well  as  in  other  things.  Mrs. 
TroUope,  describing  the  period  some  ten  or  fifteen 
years  after  the  missionary  trips  recorded  above, 
gave,  notwithstanding,  a  rather  unfavorable  account 
of  religious  conditions  in  the  West,  and  especially 
of  the  power  of  the  clergy  over  women.^  Harriet 
Martineau  likewise  pointed  out  this  dangerous  in- 
fluence over  women  and  superstitious  men,  and  de- 
clared that  the  exclusively  clerical  were  the  worst 
enemies  of  Christianity  except  the  vicious." 

The  words  of  the  former  with  regard  to  re- 
vivals, camp  meetings,  and  cottage  prayer  meetings 
deserve  considerable  attention  and  rather  copious 
quotations.  The  concluding  parts  of  a  very  vivid 
description  of  a   Cincinnati  revival  follow: 

''Meanwhile  the  two  priests  continued  to  walk  among 
tliem;  they  repeatedly  mounted  on  the  benches,  and  trumpet 
mouthed  proclaimed  to  the  whole  congregation,  Hhe  tidings 


"  McMaster,  J.  B.     A  Sistory  of  the  People  of  the  United  States, 
rV.,  551-555. 

"Trollope,  Mrs.     Donveattc  Marvnera  of  the  America/na,  II.,  97. 
*>  Martineau,  Harriet.     Society  tn  A.merica,  III.,  290-293. 

35 


ORIGIN    AND    EARLY    HISTORY 

of  salvation/  and  then  from  every  comer  of  the  building 
arose  in  reply,  short  sharp  cries  of  *  Amen  1  Glory  I  Amen ! ' 
while  the  prostrate  penitents  continued  to  receive  whispered 
comfortings,  and  from  time  to  time  a  mystic  caress.  More 
than  once  I  saw  a  young  neck  encircled  by  a  reverend  arm. 
Violent  hysterics  and  convulsions  seized  many  of  them,  and 
when  the  tumult  was  at  the  highest,  the  priest  who  remained 
above  gave  out  a  hymn  as  if  to  drown  it. 

"It  was  a  frightful  sight  to  behold  innocent  young 
creatures,  in  the  gay  morning  of  existence,  thus  seized  upon, 
horror  struck,  and  rendered  feeble  and  enervated  forever. 
One  young  girl,  apparently  not  more  than  fourteen,  was  sup- 
ported in  the  arms  of  another  some  years  older;  her  face 
was  pale  as  death;  her  eyes  wide  open,  and  perfectly  devoid 
of  meaning;  her  chin  and  bosom  wet  with  slaver;  she  had 
every  appearance  of  idiotism.  I  saw  a  priest  approach  her, 
he  took  her  delicate  hand.  'Jesus  is  with  her!  Bless  the 
Lord ! '  he  said,  and  passed  on. 

''Did  the  men  of  America  value  their  women  as  men 
ought  to  value  their  wives  and  daughters,  would  such  scenes 
be  permitted  among  them? 

"It  is  hardly  necessary  to  say,  that  all  who  obeyed  the 
call  to  themselves  on  the  'anxious  benches'  were  women, 
and  by  far  the  greater  number,  very  young  women.  The 
congregation  was,  in  general,  extremely  well  dressed,  and 
the  smartest  and  most  fashionable  ladies  of  the  town  were 
there;  during  the  whole  revival  the  churches  and  meeting 
houses  were  every  day  crowded  with  well  dressed  people. 

"It  is  thus  the  ladies  of  Cincinnati  amuse  themselves; 
to  attend  the  theater  is  forbidden;  to  play  cards  is  unlaw- 
ful; but  they  work  hard  in  their  families,  and  must  have 
some  relaxation.  For  myself,  I  confess  that  I  think  the 
coarsest  comedy  ever  written  would  be  a  less  destestable 
exhibition  for  the  eyes  of  youth  and  innocence  than  such  a 


^  Trollope,  Mrs.     Domestic  Manners  of  the  ATnericana,  I.,  111-118. 
36 


OF    THE    DISCIPLES    OF    CHRIST 

Very  conflicting  reports  had  come  to  Mrs.  Trol- 
lope  concerning  the  camp  meetings.  Some  people 
had  told  her  that  being  at  a  camp  meeting  was  like 
standing  at  the  gates  of  heaven  and  seeing  them 
thrown  open,  while  others  had  declared  that  it  was 
like  finding  oneself  within  the  gates  of  hell;  hence 
she  determined  to  investigate  for  herself.  Her 
conclusion  was  not  the  former.  After  the  investi- 
gation, she  penned  the  following  vivid  picture  of 
private  devotions  in  a  tent: 

''Out  of  about  thirty  person  thus  placed,  perhaps  half 
a  dozen  were  men.  One  of  these,  a  handsome-looking  youth 
of  eighteen  or  twenty,  kneeled  just  below  the  opening  through 
which  I  looked.  His  arm  was  encircling  the  neck  of  a  young 
girl  who  knelt  beside,  him,  with  her  hair  hanging  dishevelled 
upon  her  shoulders,  and  her  features  working  with  the  most 
violent  agitation;  soon  after  they  both  fell  forward  on  the 
straw,  as  if  unable  to  endure  in  any  other  attitude,  the 
burning  eloquence  of  a  tall  grim  figure  in  black,  who,  stand- 
ing erect  in  the  center,  was  uttering  with  incredible  vehe- 
mence an  oration  that  seemed  to  hover  between  praying  and 
preaching;  his  arms  hung  stiff  and  immovable  by  his  side, 
and  he  looked  like  an  ill  constructed  machine,  set  in  action 
by  a  movement  so  violent,  as  to  threaten  its  own  destruction, 
so  jerkingly,  painfully,  yet  rapidlj^,  did  his  words  tumble 
out ;  the  kneeling  circle  ceased  not  to  call,  in  every  variety 
of  tone,  on  the  name  of  Jesus;  accompanied  with  sobs, 
groans,  and  a  sort  of  low  howling,  inexpressibly  painful  to 
listen  to.  But  my  attention  was  speedily  withdrawn  from 
the  preacher,  and  the  circle  round  him,  by  a  figure  which 
knelt  alone  at  some  distance;  it  was  a  living  image  of  Scott's 
Macbriar,  as  young,  as  wild,  and  as  terrible.  His  thin  arms 
tossed  above  his  head,  had  forced  themselves  so  far  out  of 
the   sleeves,    that   they   were   bare   to    the    elbow;    his   large 

37 


ORIGIN   AND   EARLY   HISTORY 

eyes  glared  frightfully,  and  he  continued  to  scream  without 
an  instant's  intermission  the  word  'Glory'  with  a  violence 
that  seemed  to  swell  every  vein  to  bursting.  It  was  too 
dreadful  to  look  upon  long,  and  we  turned  away  shudder- 
ing." ** 

After  describing  a  tent  meeting  of  the  negroes, 
our  religious  critic  turned  her  attention  to  the 
general  gathering,  a  scene  which  she  described  as 
the  pen  at  midnight.     She  said; 

''Many  of  these  wretched  creatures  were  beautiful  young 
females.  The  preachers  moved  among  them,  at  once  excit- 
ing and  soothing  their  agonies.  I  heard  the  muttered  'Sister, 
dear  sister ! '  I  saw  the  insidious  lips  approach  the  cheeks 
of  the  unhappy  girls;  I  heard  the  murmured  confessions  of 
the  poor  victims,  and  I  watched  their  tormentors,  breathing 
into  their  ears,  consolations  that  tinged  the  pale  cheeks 
with  red.  Had  I  been  a  man,  I  am  sure  I  should  have  been 
guilty  of  some  rash  act  of  interference;  nor  do  I  believe 
that  such  a  scene  could  have  been  acted  in  the  presence  of 
Englishmen  without  instant  punishment  being  inflicted;  not 
to  mention  the  salutary  discipline  of  the  treadmill,  which, 
beyond  all  question,  would  in  England  have  been  applied  to 
check  so  turbulent  and  vicious  a  scene. ' '  ^ 

Mrs.  TroUope  next  remarked  that  at  breakfast 
time  she  recognized  many  a  fair  but  pale  face, 
which  she  knew  was  a  demoniac  of  the  night  before, 
now  simpering  beside  some  swain,  for  whom  the 
erstwhile  enthusiast  carefully  provided  hot  coffee 
and  eggs.  The  writer  ironically  continued:  ''We 
soon  after  left  the  ground;  but  before  our  depart- 


*"  TroUope,  Mrs.     Domestic  Manners  of  the  Americans,  I.,  235-237. 
"'Ibid.,  I.,   241,   242. 

38 


OF   THE   DISCIPLES    OF   CHRIST 

ure  we  learnt  that  a  very  satisfactory  collection  had 
been  made  by  the  preachers,  for  Bibles,  Tracts  and 
all  other  religious  purposes/'^ 

The  same  author  referred  to  the  prayer-meet- 
ings, which,  she  said,  outsiders  would  regard  as 
parties.  The  meetings,  according  to  her,  were 
solemnized  by  the  best  rooms,  the  best  dresses,  and 
the  choicest  refreshments.  She  declared  that  there 
was  a  very  close  resemblance  between  the  feelings 
of  Presbyterian  and  Methodist  ladies  who  were 
fortunate  enough  to  secure  a  favorite  itinerant  and 
those  of  a  ''London  Blue"  who  was  equally  blest 
with  the  presence  of  a  fashionable  poet.^  Her  de- 
scription of  one  of  these  cottage  prayer  gatherings 
is  particularly  good,  though  rather  figurative: 

"We  were  received  with  great  attention,  and  a  place 
was  assigned  us  on  one  of  the  benches  that  surrounded  the 
little  parlor.  Several  persons,  looking  like  mechanics  and 
their  wives,  were  present;  every  one  sat  in  profound  silence, 
and  with  that  quiet  subdued  air  that  serious  people  assume 
on  entering  a  church.  At  length,  a  long,  black,  grimlooking 
man  entered;  his  dress,  the  cut  of  his  hair,  and  his  whole 
appearance,  strongly  recalled  the  idea  of  one  of  Cromwell  ^s 
fanatics.  He  stepped  solemnly  into  the  middle  of  the  room, 
and  took  a  chair  that  stood  there,  but  not  to  sit  upon  it; 
hfi  turned  the  back  towards  him,  on  which  he  placed  his 
hands,  and  stoutly  uttering  a  sound  between  a  hem  and  a 
cough,  he  deposited  freely  on  either  side  of  him  a  consider- 
able portion  of  masticated  tobacco.  He  then  began  to 
preach.  His  text  was  'Live  in  hope,'  and  he  continued  to 
expound  it  for  two  hours  in  a  drawling,  nasal  tone,  with  no 


**  Trollope,  Mrs.    Domestic  Manners  of  the  Americans,  I.,  244,  245. 
'^Ibid.,  I.,   105,  106. 

39 


ORIGIN    AND    EARLY    HISTORY 

other  respite  than  what  he  allowed  himself  for  expectoration. 
If  I  say  that  he  uttered  the  words  of  his  text  a  hundred 
times,  I  shall  not  exceed  the  truth,  for  that  allows  more 
than  a  minute  for  each  repetition,  and  in  fact  the  whole 
discourse  was  made  up  of  it.  The  various  tones  in  which  he 
uttered  it  might  have  served  as  a  lesson  on  emphasis;  as  a 
question — in  accents  of  triumph — in  accents  of  despair — of 
pity — of  threatening — of  authority — of  doubt — of  hope — of 
faith.  Having  exhausted  every  imaginable  variety  of  tone, 
he  abruptly  said,  'Let  us  pray,'  and  twisting  his  chair  round, 
knelt  before  it.  Every  one  knelt  before  the  seat  they  had 
occupied,  and  listened  for  another  half  hour  to  a  rant  of 
miserable,  low,  familiar  jargon,  that  he  presumed  to  impro- 
vise to  his  Maker  as  a  prayer.  In  this,  however,  the  cottage 
apostle  only  followed  the  example  set  by  every  preacher 
throughout  the  Union,  excepting  those  of  the  Episcopalian 
and  Catholic  congregations;  they  only  do  not  deem  them- 
selves privileged  to  address  the  Deity  in  strains  of  crude  and 
unweighed  importunity.  These  ranters  may  sometimes  be 
very  much  in  earnest,  but  surely  the  least  we  can  say  of  it 
is  that  they  '  Praise  their  God  amiss. '  "  ^ 

Conditions,  of  course,  were  better  in  the  older 
states.  Depravity  and  crime,  it  is  true,  were  still 
too  common  all  over  the  Union  in  1830,  but  in  most 
communities  religion  then  ranked  second  to  getting 
a  living  in  importance.  The  Congregational  Church 
was  not  disestablished  in  Massachusetts  until  1835, 
and  a  rather  severe  type  of  piety  was  yet  common 
in  all  of  New  England.  Sunday  was  indeed  a 
period  of  carousal  and  cockfighting  to  certain  ele- 
ments, but  to  most  respectable  people  it  was  a  seri- 
ous day,  observed  by  a  morning  and  an  afternoon 


^  Trollope,  Mrs.     Domestic  Mcmnera  of  the  Americans,  I.,  176-178. 
40 


OF   THE    DISCIPLES    OF    CHRIST 

sermon.  Some  vicinities  also  had  a  Thursday  lec- 
ture, which  was  a  third  sermon.  Prayer  meetings, 
conference  meetings,  class  meetings,  and  love  feasts 
were  frequently  added.  By  1830  the  Bible  School 
was  making  its  way  throughout  the  country.  It 
was  not  the  place  of  ease  it  now  is,  however,  for 
the  children  were  expected  to  learn  weekly  and  re- 
cite not  less  than  ten  verses  of  Scripture.  All 
were  encouraged  in  feats  of  Biblical  memory. 
A.  B.  Hart,  in  commenting  on  this  period,  said: 

'^In  this  day  of  many  interests  and  few  enthusiasms  it 
is  hard  to  realize  the  immense  force  of  religion  and  religious 
organizations  upon  the  minds  of  the  people.  'Hell'  and 
'brimstone'  preaching  was  still  common.  Revivalists  like 
Finney  and  Nettleton  preached  the  tortures  of  damned  souls 
until  people  shrieked  and  dropped  fainting  in  their  pews. ' '  ^ 

Whether  because  of  this  type  of  preaching  or 
for  some  other  reason,  all  the  churches  seemed 
touched,  nevertheless,  with  a  new  feeling  of  re- 
sponsibility to  humanity,  and  sincere  efforts  were 
made  to  make  religion  effective,  to  apply  it  to  all 
moral  questions,  and  to  make  individuals  and  com- 
munity correspond  to  the  principles  of  Christianity. 
This  passionate  desire  to  ''rescue  the  perishing" 
and  to  elevate  community  standards  led  directly 
to  reform  legislation,  such  as  the  movement  against 
the  excessive  use  of  intoxicating  liquors,  begun  in 
1817,  widened  by  the  Washington  organizations  in 


^  Slavery  and  Abolition,  13. 

41 


ORIGIN    AND    EARLY    HISTORY 

1830,   and  still  later  developed  into  state  prohibi- 
tion.'* 

Although  the  movement  dealt  with  in  this  book, 
like  the  Unitarian  and  Universalist  movements,  was 
a  revolt  against  the  narrow  exclusiveness  of  certain 
religious  views,  the  people  in  the  older  states  and 
in  the  rapidly  growing  young  states  were  not  noted 
for  their  tolerance.  Indeed,  intolerance  may  be 
mentioned  as  a  striking  characteristic  of  the  period. 
Timothy  Flint  pointed  out  the  prevailing  narrow- 
ness of  spirit  among  believers.**  Harriet  Martineau 
commented  on  the  same  thing: 

'  ^  A  religious  young  Christian  legislator  was  pitied,  blamed, 
and  traduced  in  Boston,  last  year,  by  clergymen,  lawyers, 
and  professors  of  a  college,  for  endeavoring  to  obtain  a 
repeal  of  the  law  under  which  the  testimony  of  speculative 
atheists  is  rejected  in  courts  of  justice:  Quakers  (calling 
themselves  Friends)  excommunicate  each  other:  Presbyterian 
clergymen  preach  hatred  to  Catholics:  a  convent  is  burnt 
and  the  nuns  are  banished  from  the  neighborhood:  and  Epis- 
copalian clergymen  claim  credit  for  admitting  Unitarians  to 
sit  in  committees  for  public  objects.''*" 

Newspapers  frequently  referred  to  this  illiberal- 
ity.     Thus  one  editor  wrote: 

''Summary  Process.  In  looking  over  a  religious  news- 
paper published  in  Philadelphia,  which  accidentally  came 
into  our  possession — we  thought  that  it  was  a  very  efficient 
way  to  dispose  of  political  or  religious  opponents,  by  consign- 
ing them  aU  to  the  'devil,'  or  his  'friends,'  in  the  plenitude 


«8Hart,  A.  B.     Slavery  and  Abolition,  12-15. 
^Recollections  of  the  Last  Ten  Years,  114. 
*^  Society  im,  America,  Hi.,  227. 

42 


OF   THE   DISCIPLES   OF   CHRIST 

of  one's  own  power  I  To  be  sure — it  is  not  very  modest,  or 
kind,  or  liberal,  or  charitable — but  what  else  is  there  for  a 
devil  if  infallible  man  may  not  command  his  services?"*^ 

An  editorial  in  the  same  paper,  three  years 
later^  read  in  part  as  follows: 

'*  Religious  Newspapers  and  Controversies.  We  have 
'fallen  upon  evil  times.'  Indeed  it  would  almost  seem  that 
a  return  to  the  'days  of  fire  and  faggot'  might  be  speedily 
looked  for — if  the  secular  power  could  be  rendered  subser- 
vient to  the  propagation  and  'glorious  progress'  of  some  of 
the  leading  Christian  sects.  Concerning  such  quarrels  (which 
then  existed  as  now  though  with  a  better  excuse  than  at 
present),  Franklin  about  sixty  years  ago,  said  in  a  private 
letter  to  a  friend: 

"  'When  theologians  or  religious  people  quarrel  about 
religion,  each  party  abuses  the  other;  the  profane  and  the 
infidel  believe  both  sides  and  enjoy  the  fray;  the  reputation 
of  religion  in  general  suffers  and  its  enemies  are  ready  to 
«ay,  not  what  was  said  in  primitive  times,  behold  how  these 
Christians  love  one  amyther,  but  marlc  how  these  Christians 
hate  one  another.' 

"And  when  we  refer  to  certain  newspapers  in  which  'the 
drum  ecclesiastic'  is  most  loudly  and  wickedly  beaten — with 
rub-a-dub  here,  and  rub-a-dub  there — it  may  well  be  said — 
'mark  how  these  Christians  hate  one  another.' 

"There  have  been  regular  settos  between  wrangling 
priests — whose  zeal  was  manifestly  greater  'to  floor  their 
antagonists, — and,  by  cart-loads  of  Latin  and  Greek  and 
Hebrew,'  'with'  or  'without  points,'  send  each  other  into  the 
safe  and  fast  keeping  of  'the  prince  of  devils,'  and  gather 
laurels  for  themselves — outrageously  and  indecently  incon- 
sistent with  the  sublime  principles  of  that  religion  which 
teaches  meekness  and  forbearance  and  *  peace  and  good  will 
to  all  men.' 


**  NOes  Begiater,  August  14,  1830. 
43 


ORIGIN    AND    EARLY    HISTORY 

".  .  .  .  But  we  have  been  disgusted  in  too  many  of  the 
religious  newspapers,  and  would  enter  an  humble,  but  earnest 
protest  against  them  all,  saying,  'Let  there  be  peace  between 
you.'  "*^ 

In  spite  of  these  statements  on  the  prevailing 
intolerance,  however,  breaches  had  begun  to  appear 
in  the  stern  religious  views  with  the  opening  of  the 
new  century.  The  struggle  of  the  narrow  element 
was  hard,  and  complete  victory  for  the  liberals  was 
long  postponed,  yet,  nevertheless,  Henry  Adams 
has  well  written: 

''The  spread  of  great  popular  sects  like  the  Universalists 
and  Campbellites,  founded  on  assumptions  such  as  no  Ortho- 
dox theology  could  tolerate,  showed  a  growing  tendency  to 
relaxation  of  thought  in  that  direction.  The  struggle  for 
existence  was  already  mitigated,  and  the  first  effect  of  the 
cliange  was  seen  in  the  increasing  cheerfulness  of  religion. ' '  ^ 

The  growth  of  churches  during  the  period  under 
consideration  is  of  interest.  Apparently  for  the 
year  1810,  Timothy  Dwight  estimated  the  number 
of  churches  in  Massachusetts  as  531,  in  Maine  221, 
in  New  Hampshire  160,  in  Connecticut  355,  and  in 
Vermont  as  at  least  154.  Of  this  number,  over  half 
or  843  out  of  1421  were  Presbyterian  or  Congre- 
gational. Of  the  total  number,  385  were  Baptist 
and  forty-five  Methodist.  Only  one  of  the  latter 
was  reported  in  New  Hampshire  and  one  in  Ver- 
mont, while  not  a  single  church  of  that  denomina- 
tion was  located  in  Connecticut.     The  Presbyterian 


^  Niles  Register,  August  3,  1833. 
*^  History  of  the  United  States,  IX.,  239. 
44      . 


OF    THE    DISCIPLES    OF    CHRIST 

churches  were  good,  but  the  buildings  of  the  Bap- 
tists, with  a  few  exceptions,  and  those  of  the  Meth- 
odists, were  not.  The  congregations  of  the  latter, 
like  their  buildings,  were  generally  small,  and  their 
ministers,  according  to  Dwight,  were  usually  unedu- 
cated.** In  1817,  however,  the  number  of  Methodists 
in  the  United  States  was  estimated  at  224,853,  while 
the  number  of  Baptists  was  183,245.** 

Six  years  later  there  were  seven  hundred  Con- 
gregational churches  in  New  England  alone,  and 
over  1400  Presbyterian  churches  in  the  United 
States  with  some  100,000  communicants.  The  Epis- 
copalians then  had  about  seven  hundred  churches, 
the  Baptists  over  2300,  and  the  Methodists  more 
than  2500,  while  the  Universalists  possessed  about 
two  hundred  separate  societies  and  the  Catholics 
one  hundred.  In  all,  there  were,  in  1823,  about 
8000  places  of  worship,  5000  ministers,  and  a  dozen 
theological  seminaries.""  Eight  years  later,  the 
number  of  churches  was  over  12,000.  The  Baptists 
and  Methodists  had  4484  between  them,  the  Pres- 
byterians 1472,  the  Congregationalists  1381,  the 
Episcopalians  922,  and  the  Roman  Catholics  784.*^ 

A  few  years  afterwards,  Harriet  Martineau 
declared  that  in  1835  there  were  15,477  churches 
with  only  12,130  ministers.  The  leading  sects  were 
ranked  by  her  as  follows:  Episcopalian  Methodists, 


**  Travels  in  New  England  and  New  York,  443-447. 
*^  Niles  Register,  August  28,  1817. 
^Ihid.,  November  22,    1823. 
"  Jhid.,   September   3,   1831. 

45 


ORIGIN   AND    EARLY   HISTORY 

Catholics,  Calvinistic  Baptists,  Presbyterians,  Con- 
gregationalists,  Christians,  Episcopalians,  and 
Quakers."  The  following  figures  for  the  next  year 
estimated  the  number  of  people  supposed  to  be  in 
sjrmpathy  with  the  various  churches: 

Baptists  4,300,000   Christian    300,000 

Methodists  3,000,000    Friends   230,000 

Presbyterian 2,175,000 

Congregationalists  ..  1,400,000 

Boman  Catholics  ....  800,000 

Episcopalians  600,000 

Lutherans  540,000 


Unitarians  

180,000 

Mormonites   

12,000 

Tunkers    

30,000 

Shakers   

6,000 

Moravians  

5,575 

Swedenborgians  

4,000 

These  figures  were  probably  exaggerated,  for 
the  estimates  of  1843  showed  little  change  except 
to  register  an  increase  of  500,000  for  the  Catholics, 
400,000  for  the  Episcopalians,  and  minor  increases 
for  other  organizations." 

The  above  figures,  as  previously  mentioned,  in- 
clude the  sympathizers.  The  following  statistics  for 
the  three  popular  churches — Methodist,  Baptist,  and 
Presbyterian — represent  actual  church  members: 

Methodists : 

Episcopal  Church  1,157,249 

Protestant    60,000 

Reformed   3,000 

Wesleyan    . 20,000 

German  (United  Brethren) 15,000 


1,255,249 


^Society  in  America,  III.,  272,  273. 
'  NUea  Register,  July  2,  1836. 
'Ibid.,  February  11,  1843. 

46 


OF   THE   DISCIPLES    OF   CHRIST 

Baptists : 

Baptists  638,279 

Anti- Mission  69,668 

Six  Principle  3,055 

Seventh  Day  6,077 

Free  WiU  61,372 

Church  of  God  10,000 

Christian   175,000 

Christian  Connection  . 35,000 


998,451 
Presbyterian : 

Old  School  Presbyterians  166,487 

New   12  0,645 

Cumberland 60,000 

Associate,  Reformed  and  All  Other 45,500 

Orthodox  Congregationalist  202,250 

Dutch  Reformed  31,214 

German  Reformed 75,600 


701,696 


Other  churches  increased  the  total  membership 
to  4,181,292,  or  not  quite  one  half  the  adult  popula- 
tion over  twenty-one  years  of  age." 

In  1850  and  1860,  the  leading  denominations 
ranked  as  follows  in  number  of  churches: 

1850  1860     Gain  Per  Cent. 

Methodist 13,280  19,883  49 

Baptist    9,375  12,150  30 

Presbyterian  4,824  6,406  33 

Congregationalist  1,706  2,234  30 

Episcopalian  1,459  2,145  47 

CathoUc  1,221  2,550  108 


NUea  Register,  January  18,  1845. 
47 


ORIGIN    AND    EARLY    HISTORY 


Lutheran   1,217  2,128  75 

Christian   _ 853  2,068  154 

AU    Churches    38,061  54,009  41 

The  leaders  in  church  accommodations  then 
ranked  as  follows: 

1850  1860       Gain  Per  Cent. 

Methodist    4,343,579  6,259,799  44 

Baptist  3,247,029  4,044,220  24 

Presbyterian  2,079,690  2,565,949  23 

CongregationaUst  ....      801,835  956,351  19 

Catholic  667,823  1,404,437  110 

Episcopalian  643,598  847,296  32 

Lutheran   534,250  757,637  42 

Christian   300,005  681,016  127 

From  the  preceding  table,  it  will  be  apparent 
that  only  two  churches- — the  Catholic  and  Christian 
— ^more  than  doubled.  The  others,  however,  made 
substantial  gains.  The  total  seating  accommoda- 
tions increased  34  per  cent,  or  from  14,234,825  to 
19,128,751,  but  the  Methodists  and  Catholics  alone 
registered  over  half  of  this  gain. 

The  ranking  in  the  value  of  church  property- 
was: 

1850  1860  Gain  Per  Cent. 

Methodist    $14,822,870  $33,093,371  •   123 

Presbyterian  14,543,789  26,840,525  84 

Episcopalian  11,375,010  21,665,698  90 

Baptist    11,020,855  21,079,114  91 

Catholic  9,256,758  26,774,119  189 

CongregationaUst  .-.     7,970,195  13,327,511  67 

Dutch    Reformed 4,096,880  4,453,850  9 

Unitarian    3,173,822  4,338,316  37 

48 


OF    THE    DISCIPLES    OF    CHRIST 

1850  1860  Gain  Per  Cent. 

Lutheran   $2,854,286  $5,385,179              89 

Universalist    1,752,316  2,856,095             63 

Friends  1,713,767  2,544,507             48 

German  Reformed--        975,080  2,422,670           148 

Christian   847,036  2,518,045           197 

The  total  value  of  church  property  practically 
doubled,  or  increased  from  $87,328,801  to  $171,- 
^98,432.  By  dividing  the  value  of  the  church  prop- 
erty by  the  number  of  churches  the  following 
average  valuations  are  obtained: 

1850  1860         Gain  Per  Cent. 

Methodist    $  1,116.17  $  1,664.40  49 

Presbyterian 3,014.88  4,189.90  39 

Episcopalian  7,796.44  10,100.55  30 

Baptist    - 1,175.56  1,734.90  48 

Catholic  7,581.29  10,499.65  38 

Congregationalist    4,671.86  5,965.76  27 

Dutch  Reformed 12,414.78  10,122.38           Loss 

Unitarian    13,114.97  16,433.01  25 

Lutheran  2,345.35  2,530.63  8 

UniversaUst    3,312.50  4,301.34  30 

Friends  .' 2,360.56  3,504.83  48 

German  Reformed 2,884.85  3,583.83  24 

Christian   993.00  1,217.62  23 

Average— aU  churches.  2,294.44  3,173.51  38  ^ 

From  these  figures,  it  will  be  noticed  that  the 
Christian,  Baptist,  and  Methodist  churches  have 
spent  less  money  for  their  buildings;  hence  it  may 
be  supposed  that  most  of  their  members  were  in 


^2  Census,  1850,  LV.-LVII.,  and  Eighth  Geneva,  Mortality  and  Mis- 
cellaneov^  Statistics,  497-501,  supplied  information  for  the  prepara- 
ion  of  these  tables. 

4  49 


ORIGIN   AND   EARLY   HISTORY 

the  newer  parts  of  the  country,  and  such  was  the 
case.  The  older  churches  had  their  main  strength 
in  the  East.  The  principal  gains  in  the  country- 
were  naturally  in  the  West.  During  the  decade, 
the  number  of  churches  in  the  Mississippi  Valley 
increased  to  28,800,  a  gain  of  10,500;  the  increase 
in  the  rest  of  the  country  was  only  5,400.  The 
gain  in  the  value  of  church  property  in  the  Valley 
was  $33,800,000;  in  the  rest  of  the  country,  $50,- 
154,000.  Church  accommodations  in  the  Valley 
increased  from  6,400,000  to  9,700,000,  a  gain  of 
3,300,000  sittings,  while  in  the  rest  of  the  country 
the  gain  was  only  1,591,000." 

The  growth  of  four  of  these  churches — the 
Christian,  Baptist,  Methodist,  and  Presbyterian — in 
certain  western  states  during  the  decade  1850-1860 
is  brought  out  by  the  following  tables: 

Churches       Gain  Seating  Gain 

1850  1860     Per  Accommodations     Per 

Ohio  Cent.  1850          1860     Cent. 

Christian   90  365     305  30,190       124,080     311 

Baptist  551  564        2  185,673       196,085        5 

Methodist    1,529  2,341       53  543,090       828,843      52 

Presbyterian  ....    663  749       13  272,274       312,375       15 

Value  of  Property 

1850  1860  Gain  Per  Cent. 

Christian  $      56,155  $    430,105  666 

Baptist  621,730  1,021,820  64 

Methodist  1,545,831  3,508,135  126 

Presbyterian  1,389,699  2,595,844  86 


"  Walker,  0.  B.     TTut  MisHsgippi  YaUey,  861. 
50 


OF  THE   DISCIPLES   OF   CHRIST 


Churches         Gain  Seating           (Jain 

1850        1860     Per  Acconunodations     Per 

Indiana                                       Cent.  1850          1860    Cent. 

Christian 187          347       85  65,341       125,600      92 

Baptist  428          502       17  138,783       174,610      25 

Methodist  778       1,256       61  266,372       432,160       62 

Presbyterian  _..    282          328       16  105,582       125,265       18 

Value  of  Property 

1850  1860        Gain  Per  Cent. 

Christian $      89,790           $    270,515  201 

Baptist  212,735  455,860           114 

Methodist  492,560  1,345,935           173 

Presbyterian  326,520  699,285           114 

Churches      Gain  Seating            Gain 

1850        1860     Per  Accommodations     Per 

Illvnois                                         Cent.  1850           1860     Cent. 

Christian   69          148     114  30,864         44,850       45 

Baptist    282         455       61  94,130       130,770       38 

Methodist  405          881     117  178,452       267,218       49 

Presbyterian  _„    206          360       74  83,129       128,932      55 

Value  of  Property 

1850  1860        Gain  Per  Cent. 

Christian   $      42,950           $    193,700  351 

Baptist  204,095  752,695           168 

Methodist    327,640  1,718,135          424 

Presbyterian  395,130  1,233,760          212 

Churches      Gain  Seating            Gain 

1850        1860     Per  Acconunodations     Per 

Missouri                                       Cent.  1850           1860     Cent. 

Christian   _.      57          150     163  19,655         54,100     175 

Baptist    300         457       52  73,525       141,515       92 

Methodist    250         526     110  60,944       150,160     146 

Presbyterian  .„.    125         225       80  44,820         77,855       73 

51 


ORIGIN   AND    EARLY    HISTORY 


Value  of  Property 

1850  1860        Gain  Per  Cent. 

Christian   $      43,210  $  203,800  371 

Baptist   154,480  573,260  271 

Methodist  280,245  959,125  242 

Presbyterian  285,970  755,325  164 

Churches       Gain  Seating  Gain 

1850        1860     Per  Accommodations     Per 

Kentucky  Cent.         1850  1860     Cent. 

Christian  111  304     174  46,340       104,980     126 

Baptist    803  788    Loss  291,855       267,860  Loss 

Methodist    530  666       26  167,485       228,100       36 

Presbyterian  ....    224  250       11  99,106         99,175       .... 

Value  of  Property 

1850  1860        Gain  Per  Cent. 

Christian  $    164,925  $  499,810  203 

Baptist 570,505  888,530  55 

Methodist  460,755  808,305  75 

Presbyterian    491,303  720,825  46 

Churches       Gain  Seating  Gain 

1850        1860     Per  Accommodations     Per 

Tennessee  Cent.        1850  1860    Cent. 

Christian  59  106       79  18,350         35,100       91 

Baptist   646  682         5  195,315       214,381         9 

Methodist  861  992       15  249,053       288,460       15 

Presbyterian  ....    363  431       18  135,517       159,800       18 

Value  of  Property 

1850  1860        Gain  Per  Cent. 

Christian   $      48,295  $      94,720  96 

Baptist   271,899  499,610  84 

Methodist  381,711  763,655  100 

Presbyterian  367,081  785,780  114 

52 


OF   THE   DISCIPLES    OF   CHRIST 


Churches  Gain  Seating  Gain 

1850  1860  Per  Accommodations     Per 

Virginia  Cent.  1850  1860     Cent. 

Christian   16  73  356  4,900         24,085     391 

Baptist    649  828  27  247,589       317,504       28 

Methodist    1,025  1,403  37  323,708       438,244       35 

Presbyterian  ....    240  300  25  103,625       120,404       16 

Value  of  Property 

1850  1860  Gain  Per  Cent. 

Christian  $        7,595  $      72,500           854 

Baptist   688,518  1,282,430             86 

Methodist    725,003  1,619,000           123 

Presbyterian  571,165  921,095            61 

Churches  Gain  Seating  Gain 

1850  1860  Per  Accommodations     Per 

Pennsylvania  Cent.  1850  1860     Cent. 

Christian   21  69  228  6,900         21,960     218 

Baptist    320  610  90  128,458       219,779       71 

Methodist  889  1,573  76  341,551       547,782  .    60 

Presbyterian  ....    775  997  28  359,966       431,763       19 

Value  of  Property 

1850  1860  Gain  Per  Cent. 

Christian   $      24,400  $    115,240  372 

Baptist   811,195  1,693,061  108 

Methodist    1,726,038  3,669,953  112 

Presbyterian  2,585,250  4,835,760  87" 

From  the  above  tables,  it  will  be  noticed  that 
the  Christian  church  registered  the  largest  gain 
in  every  state  save  one,  Illinois,  where  the  Method- 
ists  led   by   about   three   per   cent.      The   increase 


"  This  table  was  compiled  from  the  Census  Reports  for  1850  and 
1860.  When  divisions  had  occurred  within  the  churches,  the  totals 
were  taken  in  order  to  get  a  comparison. 

53 


ORIGESI   AND   EARLY   HISTORY 

among  the  Disciples  in  Virginia  and  Pennsylvania 
was  largely  in  the  western  parts,  or  the  less  densely 
settled  regions.  The  Baptists  apparently  suffered 
most  from  the  Disciple  gains.  Thus  they  ran  low- 
est in  increase  of  churches  in  Ohio,  Illinois,  Mis- 
souri and  Tennessee,  while  in  Kentucky  they  suf- 
fered an  actual  loss.  The  Presbyterians  gained  in 
every  state,  but  they  showed  the  smallest  increase 
in  Indiana,  Kentucky,  Virginia,  and  Pennsylvania. 
Earlier  tables  point  out  that  the  average  value  of 
the  church  buildings  of  the  Disciples  of  Christ  was 
less  than  that  of  any  other  of  the  leading  churches, 
another  proof  that  the  Disciple  strength  was  in  the 
newer  communities.  The  increase  in  church  accom- 
modations and  the  value  of  church  property  furnishes 
still  another  proof.  Gains  like  those  of  Virginia 
and  Ohio, — 854  per  cent  and  666  per  cent  in  the 
value  of  property, — ^more  than  double  the  increase 
in  number  of  churches  and  seating  accommodations, 
however,  show  the  rise  in  price  of  property  caused 
by  continued  growth  in  population.  The  origin 
and  growth  of  this  church,  commonly  caUed 
''Christian"  but  more  correctly  ''Disciples  of 
Christ, ' '  a  product  of  the  American  frontier  and  an 
organization  which  registered  a  larger  growth  than 
any  other  church  in  the  United  States  during  the 
decade  1850-1860,  will  be  the  subject  of  the  fol- 
lowing pages. 


54 


OF   THE  DISCaPLES   OF   CHRIST 


II 

PRELIMINARY  MOVEMENTS 

THE  origin  of  the  Disciples  of  Christ  was  more 
or  less  closely  connected  with  that  of  a  body 
of  believers  commonly  known  as  the  Christian 
Connection,  but  owning  only  the  simple  designation 
of  ''The  Christians'';  hence  it  will  be  necessary  to 
consider  briefly  this  body.  The  Christian  Connec- 
tion had  its  beginning  in  the  early  part  of  the 
nineteenth  century  through  the  union  of  three 
distinct  movements:  (1)  one  in  which  James 
0 'Kelly,  a  prominent  Methodist  minister  of  Vir- 
ginia was  the  leader;  (2)  another  in  which  Abner 
Jones,  an  influential  Baptist  preacher  of  Vermont, 
was  conspicuous;  and  (3)  a  movement  growing  out 
of  the  Great  Revival  in  Kentucky  in  which  Barton 
W.  Stone  and  other  Presbyterian  clergy  played  a 
leading  role.  These  three  movements,  in  widely 
separated  parts  of  the  country,  each  independent 
and  unknown  to  leaders  of  the  others  until  1806, 
were  alike  in  taking  the  Bible  as  the  only  rule  of 
faith  and  in  rejecting  Calvinism.^ 

The  first  of  these  currents,  in  point  of  time,  was 
that  of  0 'Kelly  in  Virginia  and  North   Carolina. 


1  Oarron,  H.  K.   The  Religious  Forces  of  the  Vnited  States,  91,  92. 
55 


ORIGIN    AND    EARLY    HISTORY 

James  0 'Kelly  seems  to  have  been  a  man  of  great 
personal  magnetism  and  the  popular  idol  of  many 
of  his  frontier  parishioners.  He  was  a  man  of 
strong  likes  and  dislikes,  and  of  high  personal  ambi- 
tions. Nevertheless,  since  he  had  thoroughly  im- 
bibed the  democratic  ideals  of  Revolutionary  times, 
he  was  desirous  of  seeing  those  principles  extended 
to  the  church  government.  In  other  words,  he  was 
decidedly  out  of  sympathy  with,  if  not  openly  hos- 
tile to,  the  government  of  the  Methodist  Episcopal 
Church.  MacClenny,  0 'Kelly's  biographer,  after 
discussing  the  history  of  that  church,  declared: 

''We  may  now  sum  up  the  history  of  the  Methodist 
Episcopal  Church  in  America  from  1784  to  1792,  and  say 
that  it  was  without  even  so  much  as  a  semblance  of  a  con- 
stitution, and  during  this  time  there  was  but  one  law  and 
that  was:  The  will  of  Mr.  Francis  Asbury.  This  Mr. 
O 'Kelly  could  not  endure,  for  in  the  heat  of  the  struggle 
for  civil  liberty  he  had  shouldered  his  musket,  and  fought 
and  suffered  imprisonment  in  order  that  he  might  with  others 
be  rid  of  tyranny  and  oppression,  and  now  he  was  not  will- 
ing to  be  oppressed  in  ecclesiastical  matters  by  any  man, 
unless  he  might  have  some  means  of  redress. ' ' ' 

In  support  of  this  view,  MacClenny  quoted  an 
undated  letter  from  0 'Kelly  to  Colonel  Hollowell 
"Williams,  of  Currituck  County,  North  Carolina. 
Williams  had  been  a  member  of  the  North  Carolina 
Constitutional  Convention  of  1776,  and  he  still  was 
a  leading  Methodist.  In  the  letter,  apparently 
written  about  1795,  0 'Kelly  said: 


*  MacClenny,   W.      The  Life   of  Rev.  James   O'Kelly,    79,    80. 
56 


OF   THE   DISCIPLES   OF   CHRIST 

''No  doubt  you  have  heard  I  had  resigned  my  place  in 
the  conference.  I  protested  against  a  consolidated  govern- 
ment, or  any  one  lord  or  archbishop,  claiming  apostolic 
authority,  declaring  to  have  the  keys.  Thus  our  ministry 
have  raised  a  throne  for  bishops,  which  being  a  human 
invention,  a  deviation  from  Christ  and  dear  Mr.  Wesley,  I 
cordially  refuse  to  touch.  Liberty  is  worth  contending  for 
at  the  point  of  the  sword  in  divers  ways — monarchy, 
tyranny  tumbling  both  in  church  and  kingdom — while  our 
preachers  are  erecting  a  throne  for  gentlemen  bishops,  in  a 
future  day,  when  fixed  with  an  independent  fortune,  they 
may  sit  and  lord  it  over  God 's  heritage. ' '  * 

0 'Kelly's  opposition,  whether  due  to  an  unfal- 
tering belief  in  democratic  principles,  disappointed 
ambition,  or  impending  fear  that  he  would  be  tried 
on  the  question  of  orthodoxy*  culminated  at  the 
Baltimore  Conference  of  1793.  At  this  meeting,  he 
made  the  proposal  that 

"after  the  bishop  appoints  the  preachers  at  a  conference 
to  their  several  circuits,  if  any  one  think  himself  injured  by 
the  appointment,  he  shall  have  liberty  to  appeal  to  the  con- 
ference and  state  his  objections;  and  if  the  conference 
approve  his  objections,  the  bishop  shall  appoint  him  to  an- 
other circuit. ' '  ° 

The  democratic  spirit  was  so  thoroughly  at  work 
that  a  large   majority   at  first  appeared   to  be   in 


3  MacClenny,   W.      The  Life   of  Rev.   James   O'KeUy,   207. 

*  He  had  been  accused  of  denying  and  preaching  against  the  doc- 
trine of  the  Trinity,  by  saying  that  the  Father,  Son,  and  Holy  Ghost 
were  characters,  and  not  persons,  that  these  characters  all  belonged  to 
Jesus  Christ,  and  that  Christ  was  the  Father,  Son  and  Holy  Ghost 
(Stevens,  Abel.  History  of  the  Methodist  Episcopal  Church  in  the 
United  States  of  America,  III.,   26,  27). 

6  Buckley,  J.  M.     History  of  Methodism,  i.,  339. 
57 


ORIGIN    AND    EARLY    HISTORY 

favor  of  the  motion,  but  one  of  the  members,  John 
Dickens,  moved  to  divide  the  question  thus:  (1) 
Shall  the  bishop  appoint  the  preachers  to  the  cir- 
cuits? (2)  Shall  a  preacher  be  allowed  an  appeal? 
The  first  question  was  carried  without  a  dissenting 
voice.  On  the  second,  however,  a  difficulty  at  once 
arose — Shall  this  be  considered  a  new  rule  or  only 
an  amendment  to  an  old  rule?  If  it  were  regarded 
as  a  new  rule,  a  two-thirds  vote  would  be  neces- 
sary; otherwise,  a  simple  majority  would  suffice. 
After  some  debate  the  conference  decided  that  the 
motion  was  merely  an  amendment  to  an  old  rule. 
The  Methodist  regulations  allowed  every  member 
to  speak  three  times  on  each  motion,  if  he  desired. 
Many  so  chose,  and  the  debate  lasted  three  or  four 
days  before  the  vote  was  taken. 

The  arguments  advanced  in  favor  of  the  motion 
are  rather  interesting  because  they  clearly  show, 
both  in  scope  and  in  passion,  the  influence  of  Amer- 
ican and  French  revolutionary  thought.  The  radi- 
cal friends  of  the  appeal  maintained  that  it  was  a 
shame  for  a  man  to  accept  such  lordship,  and  even 
more  so  to  claim  it,  and  that  any  man  who  would 
submit  to  such  absolute  dominion  would  forfeit  all 
claims  to  freedom  and  ought  to  have  his  ears  bored 
through  with  an  awl,  be  fastened  to  his  master's 
door,  and  become  a  slave  for  life.  One  of  the 
speakers,  not  quite  so  extreme  as  certain  others, 
held  that  to  be  denied  an  appeal  was  an  insult  to 
a  man's  understanding,  and  a  species  of  tyranny 
to  which  others  might  submit  if  they  chose,  but  for 

58 


OF   THE   DISCIPLES   OF   CHRIST 

his  part  he  must  be  excused  for  saying  that  he 
could  not." 

On  the  other  hand,  the  enemies  of  the  motion 
were  more  dispassionate  and  argumentative.  They 
declared  that  Wesley,  the  father  of  the  Methodist 
family,  had  formed  the  plan,  and  deemed  it  essen- 
tial to  the  preservation  of  the  itinerancy.  "Accord- 
ing to  you,  Mr.  0 'Kelly,''  they  argued,  "Wesley 
ought  to  blush,  if  he  were  alive,  for  he  claimed  the 
right  to  station  preachers  until  the  day  of  his 
death."  Perhaps  the  strongest  argument  advanced 
in  opposition,  however,  was  the  impracticability  of 
the  appeal.  Should  one  minister  appeal  and  the 
conference  sustain  his  request,  the  bishop  would 
have  to  remove  some  one  else  to  make  room  for 
him.  The  second  might  appeal  in  his  turn,  and 
again  the  first  might  appeal  from  his  new  appoint- 
ment. Moreover,  others  whose  positions  successive 
alterations  would  interrupt  might  appeal  in  turn. 
The  calm,  dispassionate  arguments  of  the  conserva- 
tives won,  and  the  motion  was  defeated  by  a  large 
majority.' 

The  defeated  members,  nevertheless,  refused  to 
abide  by  the  decision.  The  next  morning  the  Con- 
ference received  a  letter  from  them,  saying  that 
because  an  appeal  from  the  decision  of  a  superin- 
tendent in  the  making  of  appointments  was  not  to 


«  Buckley,  J.  M.  History  of  Methodism,  I.,  339-341,  and  Stevens, 
Abel.  History  of  the  Methodist  Episcopal  Ohttrch  in  the  United  States 
of  America,  III.,  23,  24. 

^  Stevens,  Abel.  History  of  Methodist  Episcopal  Church  .  .  .  , 
ni.,  23-25. 

59 


ORIGIN   AND    EARLY    HISTORY 

be  allowed,  they  could  no  longer  sit  with  that  body. 
A  committee  of  three  was  at  once  appointed  to 
treat  with  the  seceders.  Bishop  Coke  also  inter- 
viewed 0 'Kelly,  but  the  combined  influence  of  his 
former  co-workers  was  insufficient,  and  the  Irish 
leader,  accompanied  by  several  other  preachers, 
set  off  for  Virginia.  Immediately  after  the  confer- 
ence adjourned,  Asbury  hastened  to  the  center  of 
conflict.  0 'Kelly  had  already  persuaded  William 
McKendree  and  several  other  ministers  to  refuse  to 
go  to  their  appointments,  but  by  wise  management 
Asbury  effected  a  compromise,  which  included  a 
proposition  to  give  0  'Kelly  his  former  salary  as  pre- 
siding elder,  provided  he  would  stop  exciting  divi- 
sions. The  flery  seceder  at  first  accepted,  but  soon 
relinquished  the  appropriation," 

This  secession  movement  injured  the  Methodist 
Church.  Even  Methodist  writers  freely  admit  the 
loss.     Thus  Stevens  wrote: 

''In  the  years  of  its  greatest  influence,  1793-4-5,  there 
was  a  clear  loss  in  membership  of  7352.  But,  although  this 
loss  was  so  great,  there  is  no  reason  to  believe  'The  Repub- 
lican Methodists,'  as  they  were  then  called,  had  met  with 
corresponding  success.  It  has  been  the  aim  of  some  writers 
to  show  that  there  were  numerous  accessions  to  Methodism 
during  this  period,  and  that  the  loss  of  the  church  was  so 
much  greater  in  proportion  to  the  amount  of  these  acces- 
sions; and  that  therefore  the  gain  of  O 'Kelly  was  propor- 
tionally great.  But  this  argument  is  unsupported  by  facts 
we  have  been  able  to  discover. " " 


8  Buckley,  J.  M.     History  of  Methodism,  I.,   341,  342. 

»  History  of  the  MetJiodist  Episcopal  Church,  III.,  34,   35. 

60 


OF    THE    DISCIPLES    OF    CHRIST 

Again,  the  same  author  said,  in  referring  to  the 
years  1792-1796:  ''Its  aggregate  membership  shows 
a  loss,  since  1792,  of  more  than  nine  thousand ;  it 
had  been  losing  for  three  years,  the  effect  of  the 
0 'Kelly  schism;  but  substantially,  it  had  never 
been  more  vigorous  or  more  progressive. ' ' '°  An- 
other writer,  J.  M.  Buckley,  likewise  pointed  out 
the  decrease.     He  wrote: 

''The  secession  of  O 'Kelly  reached  its  height  in  1795, 
and  combined  with  other  impediments,  caused  a  decrease  of 
4673  members  among  the  whites,  which  augmented  by  a  de- 
crease of  1644  among  the  colored,  made  a  net  loss  of  nearly 
6500.     There  was,  however,  an  increase  of  32  preachers. ' '  " 

M.  T.  Morrill,  a  recognized  writer  of  the  Chris- 
tian Denomination,  declared  that  the  Methodists 
lost  3670  communicants  during  the  first  year  of  the 
schism."  MacClenny,  the  biographer  of  0 'Kelly, 
as  might  be  expected,  made  strong  statements  with 
regard  to  results.     He  said: 

"As  to  the  popularity  of  the  movement,  we  may  judge 
by  a  comparison  of  the  returns  of  the  Methodist  Church 
from  his  old  district  where  his  influence  was  greatest,  that 
the  people  generally  liked  the  new  organization  far  better 
than  they  did  the  old.  The  year  after  the  Lebanon  Con- 
ference the  number  of  communicants  in  the  Methodist  Church 
of  Virginia  decreased  3670,  and  a  writer  said  Hhey  began  to 
feel  the  effects  of  the  division  caused  by  the  incessant  efforts 
of  James  Q'Kelly,  and  his  followers.'  The  Methodist  returns 
for  1797  showed  a  decrease  of  300  white  members;  in  1798, 


^°  History  of  the  Methodist  Episcopal  Church,  III.,   346. 

"  History  of  Methodism,   I.,   346. 

"  History   of  the   Ohristicm  Denomimition   of  America,   92. 

61 


ORIGIN   AND   EARLY    HISTORY 

with  sixty-three  preachers  on  Virginia  boU  ,and  five  hundred 
and  forty  members  added  from  revivals,  there  was  a  small 
decrease.  In  1799,  the  decrease  was  336  whites  and  120 
blacks.  These  decreases  occurred  notwithstanding  the  fact 
that  the  Methodists  marshaled  all  their  forces  against  the 
Christian  Church,  and  were  continually  holding  revivals  in 
this  section,  and  doing  aggressive  missionary  work,  and 
organizing  new  churches  among  the  frontier  settlements. '  * " 

The  seceders  faced  the  problem  of  bringing 
about  an  effective  organization.  Among  their  num- 
bers, the  two  political  parties  were  represented,  and 
the  contest  between  the  Republicans  and  Federalists 
became  strenuous  and  exciting.  The  former  pre- 
vailed, and  0 'Kelly  formed  a  church  with  the  title 
of  Republican  Methodist.  Many  religious  organi- 
zations joined  the  new  movement,  and  the  result- 
ing disputes  over  church  property  became  distress- 
ing." The  term  ** Republican  Methodist,"  however, 
was  not  retained  long,  although  0 'Kelly's  idea  of  a 
**  republican,  no-slavery,  glorious  church"  was 
maintained."  The  first  term  of  the  original  name 
was  chosen  because  the  church  was  to  be  run  on 
Republican  principles,  all  to  stand  on  an  equal 
footing,  and  each  to  have  a  voice  in  the  govern- 
ment." 

The  earliest  important  meeting  of  the  new 
organization  was  held  in  the  "Old  Lebanon 
Church,"    Surrey    County,    Virginia,    in    August, 


"  The  Life  of  Rev.  James  O'KeUy,  123,  124. 

"Bnckley,   J.  M.     History  of  Methodism,  I.,  342,  343. 

"  Morrill,  M.  T.     History  of  the  Christian  Denomimaiion,  92. 

"MacClenny,   W.     The  Life  of  Bev.  James   O'Kelly,   116. 

62 


OF   THE   DISCIPLES   OF   CHRIST 

1794.  It  was  attended  by  about  twenty  ministers, 
representing  a  constituency  of  one  thousand  peo- 
ple." The  two  key  notes  of  the  movement  were 
sounded  here.  Rice  Haggard  stood  up  with  a  copy 
of  the  New  Testament  in  his  hand  and  said: 
''Brethren,  this  is  a  sufficient  rule  of  faith  and 
practice,  and  by  it  we  are  told  that  the  disciples 
were  called  Christians,  ['*]  and  I  moved  that  hence- 
forth and  forever  the  followers  of  Christ  be  known  as 
Christians  simply. ' '  "*  The  motion  was  unanimous- 
ly adopted.  A  Mr.  Hafferty  of  North  Carolina 
then  moved  to  take  the  Bible  itself  as  their  only 
creed,  and  this  too  was  carried.'"  The  new  church 
emphasized  in  particular  the  following  points: 

1.  The  Lord  Jesus  Christ  is  the  only  head  of 
the  church. 

2.  The  name  Christian  shall  be  used  to  the 
exclusion  of  all  party  and  sectarian  names. 

3.  The  Holy  Bible,  or  the  Scriptures  of  the  Old 
and  New  Testament,  is  our  only  creed,  and  a  suffi- 
cient rule  of  faith  and  practice. 

4.  Christian  character,  or  vital  piety,  shall  be 
the  only  test  of  church  fellowship  and  membership. 

5.  The  right  of  private  judgment  and  the  liberty 
of  conscience  are  the  privilege  and  duty  of  all.'^ 

Immediately  after  this  meeting,  0 'Kelly,  Hag- 
gard,   Gurrey,   R.   Barrett,    John   Robinson,    Jeter, 


"  Morrill,  M.  T.     History  of  the  Christian  Denomination,  92. 

^^Acts  11:  26. 

"  MacClenny,  W.     The  Life  of  Bev.  James  O'KeVy,  116. 

»/&«Z.,  117. 

^Ihid.,  116-122. 

63 


ORIGIN    AND    EARLY    HISTORY 

Reeves,  and  other  companions  began  a  vigorous 
and  successful  propagation  of  their  views,  especially 
in  southern  Virginia  and  contiguous  parts  of  North 
Carolina.  Affairs,  nevertheless,  did  not  always  go 
smoothly  in  the  new  organization."  Buckley  de- 
clared : 

' '  The  church  divided  upon  the  name,  and  some  proposed 
to  call  themselves  the  Christian  church;  others  objected 
holding  that  this  would  imply  that  there  were  no  Christians 
but  of  their  own  party.  Finally  several  of  his  preachers 
seceded,  and  in  less  than  ten  years  they  became  so  divided  and 
subdivided  that  it  was  hard  to  find  two  of  one  opinion. '**" 

Morrill  admitted  trouble  thus:  "Things  did  not 
always  move  smoothly  in  the  new  denomination, 
and  divisions  later  arose  over  baptism  and  kindred 
topics.  ""* 

The  second  of  these  important  preliminary 
movements  arose  in  New  England  a  few  years  after 
the  0 'Kelly  division.  It  was,  however,  entirely 
independent  of  the  Methodist  schism  of  the  South. 
In  1800,  Abner  Jones,  a  Baptist  of  Vermont  be- 
came greatly  disturbed  *'in  regard  to  sectarian 
names  and  human  creeds. "  ^  In  September,  1802, 
he  organized  a  church  of  twenty-five  members  at 


23  Morrill,  M.  T.     History  of  the  Ohristian  Denomination,  92. 

23  History  of  Methodism.,  I.,    343. 

^History  of  the  Christiam,  Denomination,,  92.  J.  F.  Burnett,  in 
The  Origin  and  Principles  of  the  Christians,  page  17,  says  that 
O'Kelly  was  a  strong  believer  in  sprinkling  as  the  Bible  mode  of 
baptism,  and  as  late  as  1809,  tanght  that  baptism  by  sprinkling  should 
be  the  rule  of  the  new  church  to  the  exclusion  of  all  other  modes. 

2°  Newman,  A.  H.  A  History  of  the  Baptist  Churches  in  the 
United  States,   502. 

64 


OF   THE   DISCIPLES    OF   CHRIST 

Lyndon,  Vermont.  The  same  year  a  second  church 
was  formed  at  Bradford.  Jones  formed  another 
church  at  Hanover,  New  Hampshire,  in  1802,  and 
in  March,  1803,  still  another  at  Piermont,  in  the 
same  state.  Elias  Smith,  likewise  a  Baptist  of 
great  popularity,  was  then  preaching  with  much 
success  in  Portsmouth,  New  Hampshire.  His  views 
were  similar  to  those  of  Jones;  hence  the  church 
under  his  charge  was  led  to  adopt  the  same  prin- 
ciples. In  1805,  Smith  began  the  publication  of 
the  Christian  Magazine,  which,  in  1808,  gave  way 
to  the  Herald  of  Gospel  Liherty.  The  latter,  under 
different  names,  has  continued  until  the  present 
day."*  Within  a  few  years,  by  persistent  propa- 
ganda, the  new  party  had  succeeded  in  forming 
organizations  in  most  or  all  of  the  New  England 
States,  New  York,  New  Jersey,  and  Pennsylvania." 
Barton  W.  Stone,  the  leader  in  the  last  and  the 
most  important  of  these  preliminary  movements, 
was  born  near  Port  Tobacco,  Maryland,  December 
24,  1772,'^  He  received  his  education  at  Guilford 
Academy,  and  embraced  Christianity  among  the 
Presbyterians.  With  regard  to  his  conversion, 
Stone  afterwards  wrote: 

''According  to  the  preaching,  and  the  experience  of  the 
pious  in  those  days,  I  anticipated  a  long  and  painful  struggle 
before  I  should  be   prepared  to   come   to   Christ,   or,   in  the 


^  Burnett,  J.  F.  Origin  and  Principle.'}  of  the  Christians,  19, 
also  Tyler,  B.  B.     History  of  the  Disciples  of  Christ,  30. 

^  Newman,   A.   H.      History   of  the  Baptist   Churches,   502. 

^  The  Biography  of  Eld.  Barton  Warren  Stone,  Written  by  Him- 
self,  1. 

5  65 


ORIGIN   AND    EARLY    HISTORY 

language  then  used,  before  I  should  get  religion.  This 
anticipation  was  completely  realized  by  me.  For  one  year 
I  was  tossed  on  the  waves  of  uncertainty — laboring,  praying, 
and  striving  to  obtain  saving  faith — sometimes  desponding 
and  almost  despairing  of  ever  getting  it. ' '  *" 

Peace  came  to  him  through  William  Hodge's 
sermon,  *'God  is  love."  Stone  later  studied  the- 
ology under  Hodge."*  For  nearly  two  years  he  was 
employed  as  professor  of  languages  in  a  Methodist 
Academy  near  Washington,  Georgia.  This  position 
he  resigned  in  1796,  and  soon  thereafter  he  was 
licensed  by  the  Orange  Presbytery  of  North  Caro- 
lina, and  went  to  Tennessee.  Later  he  settled  as 
preacher  of  the  congregations  of  Caneridge  and 
Concord,  in  Bourbon  County,  Kentucky.  In  the 
fall  of  1798,  he  received  a  call  from  these  united 
congregations,  and  a  day  was  appointed  for  his 
ordination.  Stone,  however,  was  in  difficulty  be- 
cause he  did  not  accept  the  doctrine  of  the  Trinity 
as  taught  in  the  Confession.  .  The  following  ques- 
tion was  asked  him  in  Presbytery,  "Do  you  receive 
and  adopt  the  Confession  of  Faith,  as  containing 
the  system  of  doctrine  taught  in  the  Bible?"  to 
which  he  replied,  "I  do,  as  far  as  I  see  it  consistent 
with  the  word  of  God. ' ' "  Since  no  objection  was 
raised  to  this  answer,  he  was  ordained. 

Throughout  the  whole  of  this  early  period. 
Stone  was  bothered  by  Calvinistic  speculations.    He 


"  The  Bioffraphy  of  Eld.  Barton  Warren  Stonsi  Written  hy  Him- 
self, 9. 

•oibid.,  10-12. 
'^Ibid.,   16-30. 

66 


OF   THE   DISCIPLES    OF   CHRIST 

once  voiced  his  feelings  by  remarking  to  a  friend, 
**So  great  is  my  love  for  sinners,  that  had  I  power 
I  would  save  them  all. "  "  He  finally  reached  the 
conclusion,  however,  that  God  did  love  the  whole 
world,  but  that  he  did  not  save  some  because  of 
their  unbelief."  Concerning  Calvinism  as  a  system, 
Stone  wrote: 

''Let  me   here  speak  when  I   shall  be  lying  under  the 

clods  of  the  grave.  Calvinism  is  among  the  heaviest  clogs 
on  Christianity  in  the  world.  It  is  a  dark  mountain  between 
heaven  and  earth,  and  is  amongst  the  most  discouraging 
hindrances  to  sinners  from  seeking  the  kingdom  of  God,  and 
engenders  bondage  and  gloominess  to  the  saints.  Its  influ- 
ence is  felt  throughout  the  Christian  world,  even  where  it 
is  least  suspected.  Its  first  link  is  total  depravity  yet  are 
there  thousands  of  precious  saints  in  this  system.'"* 

Stone  was  not  alone  in  preaching  that  God  is 
love,  and  that  He  is  willing  to  save  now.  Other 
ministers  joined  him,  among  them  being:  Richard 
McNemar,  John  Thompson,  John  Dunlavy,  and 
Robert  Marshall.  The  Synod  at  Lexington  was,  of 
course,  hostile  to  this  doctrine,  though  the  attack 
began  in  the  Washington  Presbytery  of  Ohio  and 
McNemar  was  the  one  singled  out  for  the  test 
case."  The  following  teachings,  attributed  to  him, 
were  considered  inconsistent  with  the  Word  of  God 
and  the  constitution  of  the  Presbyterian  church: 


^  Biogmphy  of  Eld.  Barton  Warren  Stone,  31. 
^Ihid.,  34,   35. 
»*/bui.,  33,  34. 
»/6id.,  45. 

67 


ORIGIN    AND    EARLY    HISTORY 

''1.  He  reprobated  the  idea  of  sinners  attempt- 
ing to  pray,  or  being  exhorted  thereto,  before  they 
were  believers  in  Christ. 

''2.  He  has  condemned  those  who  urge  that  con- 
victions are  necessary,  or  that  prayer  is  proper  to 
the  sinner. 

''3.  He  has  expressly  declared,  at  several  times, 
that  Christ  has  purchased  salvation  for  all  the 
human  race,  without  distinction. 

''4.  He  has  expressly  declared  that  a  sinner  has 
power  to  believe  in  Christ  at  any  time. 

**5.  That  a  sinner  has  as  much  power  to  act 
faith,  as  to  act  unbelief;  and  reprobated  every  idea 
in  contradiction  thereto,  held  by  persons  of  a  con- 
trary opinion. 

**6.  He  has  expressly  said,  that  faith  consisted 
in  the  creature's  persuading  himself  assuredly,  that 
Christ  died  for  him  in  particular;  that  doubting 
and  examining  into  evidences  of  faith  were  in- 
consistent with  and  contrary  to  the  nature  of 
faith...."" 

When  the  Washington  Presbytery  met  at  Cin- 
cinnati, October  6,  1802,  nothing  existed  as  a 
ground  of  prosecution,  but  an  elder  of  Mr.  Kem- 
per 's  congregation,  and  a  member  of  the  Presby- 
tery, arose,  entered  a  verbal  complaint  against  Mr. 
McNemar,  as  a  propagator  of  false  doctrines,  and 
desired  the  Presbytery  to  look  into  the  matter.  The 
elder  declared  that  he  knew  this  only  by  hearsay, 
for  he  had  never  heard  Mr.  McNemar  preach.     He 


»  Biography  of  Eld.  Barton  Warren  Stone,  151. 
68 


OF    THE    DISCIPLES    OF    CHRIST 

mentioned,  however,  a  Mr.  Tichner,  then  present,  as 
being  able  to  give  information  on  the  subject.  The 
accused  man  opposed  the  measure,  insisting  that  it 
was  out  of  order,  and  that  the  only  way  in  which 
charges  could  regularly  come  before  the  Presbytery 
was  in  writing.  That  body,  nevertheless,  proceeded 
with  the  examination.^''  The  case  then  went  to  the 
Synod  of  Kentucky  at  Lexington.  Thompson,  Dun- 
lavy.  Marshal,  and  Stone,  recognizing  that  McNe- 
mar's  cause  was  their  own,  united  with  him,  and 
the  five  drew  up  a  protest  against  the  Synod's  ex- 
pected action,  and  a  declaration  of  independence 
and  of  withdrawal  from  its  jurisdiction,  but  not 
communion.  A  committee  failed  to  reclaim  them; 
consequently  they  were  suspended."^  Soon  there- 
after, the  revolting  clergy  formed  the  Springfield 
Presbytery.  With  regard  to  this  organization, 
Stone  wrote: 

''Under  the  name  of  Springfield  PresbTtery  we  went  for- 
ward preaching  and  constituting  churches;  but  we  had  not 
worn  our  name  more  than  one  year,  before  we  saw  it  savored 
of  a  party  spirit.  With  the  man-made  creeds  we  threw  it 
overboard,  and  took  the  name  Christian — the  name  given  to 
the  disciples  by  divine  appointment  first  at  Antioch.  We 
published  a  pamphlet  on  this  name  written  by  Elder  Rice 
Haggard,^  who  had  lately  united  with  us.  Having  divested 
ourselves  of  all  party  creeds,  and  party  names,  and  trusting 
alone  in  God,  and  the  word  of  his  grace,  we  became  a  by- 
word and  laughing  stock  to  the  sects  around,  all  prophesying 
our  speedy  annihilation.     Yet  from  this  period  I   date   the 


"^  Biograi)hy  of  Eld.  Barton  Warren  StoTie,  155. 
^Ihid.,  46,  47,  also  168,  169. 
«»  See  page  63. 


ORIGIN    AND    EARLY    HISTORY 

commencement  of  that  reformation,  which  has  progressed  to 
this  day.  Through  much  tribulation  and  opposition  we  ad- 
vanced, and  churches  and  preachers  were  multiplied. ' '  *" 

Under  the  title  of  "The  Last  Will  and  Testa- 
ment of  the  Springfield  Presbytery,"  dated  June 
28,  1804,  the  original  five — Robert  Marshall,  John 
Dunlavy,  Richard  McNemar,  Barton  W.  Stone,  and 
John  Thompson — with  a  new  recruit,  David  Pur- 
viance,  issued  a  curious  document,  which  began: 
'*  Imprimis.  We  will  that  this  body  die,  be  dis- 
solved, and  sink  into  union  with  the  Body  of  Christ 
at  large ;  for  there  is  but  one  body,  and  one  Spirit, 
even  as  we  are  called  in  one  hope  of  our  calling. ' ' " 
This  ''will"  attacked  the  name  of  distinction  with 
its  Reverend  title,  the  power  of  making  laws  for 
churches,  and  emphasized  Bible  study  in  the  prepa- 
ration for  the  ministry.  It  declared  for  the  native 
right  of  internal  self-government  and  the  right  of 
each  church  to  pass  on  the  qualifications  of  its  can- 
didates; it  insisted  that  each  congregation  should 
choose  its  own  ministers  and  support  them  by  free 
will  offerings,  without  a  written  call  or  subscrip- 
tion. It  declared  the  Bible  the  "only  sure  guide 
to  heaven,"  asked  for  a  spirit  of  mutual  forbear- 
ance, recommended  that  the  people  pray  more  and 
dispute  less,  referred  weak  brethren  to  the  Rock  of 
Ages  rather  than  to  the  Springfield  Presbytery,  en- 
couraged the  writer  of  two  letters  lately  published 
at  Lexington  in  his  zeal  to  destroy  partyism,  ad- 


*"  Biography  of  Eld.  Barton  Warren  Stone,  50, 
*^Ihid.,  51. 

70 


OF   THE   DISCIPLES   OF   CHRIST 

vised  all  sister  religious  bodies  to  read  their  Bibles 
before  it  was  too  late,  and  closed  with  the  following 
ironical  reference  to  the  old  Synod: 

*'We  v)iU,  that  the  Synod  of  Kentucky  examine  every 
member,  who  may  be  suspected  of  having  departed  from  the 
Confession  of  Faith,  and  suspend  every  such  heretic  imme- 
diately; in  order  that  the  oppressed  may  go  free,  and  taste 
the  sweets  of  gospel  liberty. ' '  " 

The  opening  parts  of  "The  Witnesses'  Ad- 
dress," which  accompanied  "The  Last  Will  and 
Testament,"  gave  the  following  explanation  for 
their  action: 

'*We,  the  above  named  witnesses  of  the  Last  Will  and 
Testament  of  the  Springfield  Presbytery,  knowing  that  there 
will  be  many  conjectures  respecting  the  causes  which  have 
occasioned  the  dissolution  of  that  body,  think  proper  to 
testify,  that  from  its  first  existence  it  was  knit  together  in 
love,  lived  in  peace  and  concord,  and  died  a  voluntary  and 
happy  death. 

''Their  reasons  for  dissolving  that  body  were  the  fol- 
lowing: With  deep  concern  they  viewed  the  divisions  and 
party  spirit  among  professing  Christians,  principally  owing 
to  the  adoption  of  human  creeds  and  forms  of  government. 
While  they  were  united  under  the  name  of  a  Presbytery, 
they  endeavored  to  cultivate  a  spirit  of  love  and  unity  with 
all  Christians;  but  found  it  extremely  difficult  to  suppress 
the  idea  that  they  themselves  were  a  party  separate  from 
others.  This  difficulty  increased  in  proportion  to  their  suc- 
cess in  the  ministry.  Jealousies  were  excited  in  the  minds 
of  other  denominations;  and  a  temptation  was  laid  before 
those  who  were  connected  with  the  various  parties,  to  view 
them  in  the  same  light.''" 


*"  Biography  of  Eld.  Barton   Warren  Stone,   51-53. 
*»Ibid.,   53,    54. 

71 


ORIGIN    AND    EARLY    HISTORY 

The  churches  and  ministers  of  this  new  move- 
ment increased  rapidly,  but  troubles  were  ahead. 
Three  quiet,  unassuming  Shakers  from  the  East — 
Bates,  Mitchum,  and  Young — arrived  on  the  scene. 
Of  their  work,  Stone  wrote: 

' '  They  seemed  to  understand  all  the  springs  and  avenues 
of  the  human  heart.  They  delivered  their  testimony,  and 
labored  to  confirm  it  by  the  Scriptures — promised  the 
greatest  blessing  to  the  obedient,  but  certain  damjaation  to 
the  disobedient.  They  urged  the  people  to  confess  their 
sins  to  them,  especially  the  sin  of  matrimony,  and  to  forsake 
them  all  immediately — husbands  must  forsake  their  wives, 
and  wives  their  husbands.  This  was  the  burden  of  their 
testimony.  They  said  they  could  perform  miracles  and 
related  many  as  done  among  them.  But  we  never  could 
persuade  them  to  try  to  work  miracles  among  us. "  ** 

The  preaching  of  these  Shakers  was  very  effec- 
tive with  some  people.  Many  confessed  their  sins 
and  forsook  the  married  state,  among  them  being 
three  preachers — Matthew  Houston,  Richard  Mc- 
Nemar,  and  John  Dunlavy.  Others  returned  to 
their  former  church  homes.  The  Shakers,  accord- 
ing to  Stone,  believed  that  Christ  first  appeared  as 
a  male,  and  through  life  was  working  out  the  way 
of  salvation,  which  he  could  not  fully  accomplish 
until  ''his  second  appearance  in  a  woman,  Anna 
Lees,  who  was  now  the  Christ,  and  had  full  power 
to  save. ' '  *^  They  claimed  new  revelations,  superior 
to  the  Scriptures,  or  the  old  record,  which  was  true, 
but  superseded  by  the  new.     To  the  world,  if  their 


**  Biography  of  Eld.   Barton  Warren  Stone,   62. 
*^rbid.,  64. 

72 


OF    THE    DISCIPLES    OF    CHRIST 

enemies  are  to  be  trusted,  they  preached  the  pure 
Gospel  as  a  bait  to  catch  the  unwary,  but  at  the 
close  of  their  discourse  they  artfully  introduced 
their  testimony .*° 

Richard  McNemar,  a  former  member  of  the 
Springfield  Presbytery,  indeed  the  immediate  cause 
of  its  formation,  and  the  author  of  a  book  on  The 
Kentucky  Revival,  was  converted  to  this  doctrine 
and  became  an  apologist  for  it.  The  charges  ad- 
vanced by  enemies  against  the  Shakers  and  con- 
sidered by  McNemar  were: 

1.  They  say  that  Christ  has  come  the  second 
time  and  that  resurrection  and  the  fin§,l  judgment 
are  begun. 

2.  They  say  that  each  Shaker  is  a  Christ,  and 
that  people  must  throw  away  their  Bibles  and  fol- 
low them. 

3.  They  contend  that  we  must  be  saved  by  works 
of  the  law. 

4.  They  forbid  marriage,  and  call  that  criminal 
for  which  we  have  the  express  command  of  God. 

5.  Their  doctrine  leads  to  the  wrecking  of  homes 
and  the  mistreatment  of  wives. 

6.  They  are  worldly  minded,  cunning,  sensuous, 
devilish  deceivers. 

7.  They  are  liars. 

8.  They  testify  that  they  would  never  die,  and 
one  has  already  died  in  despair  convinced  of 
delusion." 


*«  Biography  of  Eld.  Barton  Warren  Stone,   64, 

*' McNemar,  Ricliard.     The  Eenttocky  Revival,  96-103. 

73 


ORIGIN   AND    EARLY   HISTORY 

McNemar  denied  the  first,  fourth,   fifth,   sixth, 

seventh,    and    eighth    charges,  and    explained    the 

Shaker  position  on  the  others.  With  regard  to  the 
second,  he  declared: 

''This  statement  is  not  exactly  right.  They  testify  that 
there  is  but  one  Christ,  whose  footsteps  they  follow,  and 
though  they  are  by  nature  no  better  than  any  other  men, 
yet  in  following  Christ  they  may  be  safely  followed  accord- 
ing to  the  scriptures. ' '  ** 

In  answering  the  third  charge,  he  said: 

''They  believe  that  outward  circumcision,  with  every 
other  Jewish  ceremony,  which  the  apostles  called  works  of 
the  law,  were  abrogated  by  Christ,  nor  have  they  attempted 
to  revive  any  of  them.  But  Christ,  in  disannulling  these 
d&ad  morlcs,  made  no  provision  for  bad  works.  The  only 
alternative  he  left  for  any  one  was  to  follow  him  in  the 
regeneration,  or  continue  under  the  law  and  under  its 
curse.  .  .  /'" 

In  commenting  on  the  early  history  of  the  Stone 
movement,  J.  F.  Burnett  said: 

'*It  is  a  remarkable  item  in  the  history  of  our  move- 
ment that  the  five  who  first  withdrew  from  the  Presbyterian 
Church  in  the  west,  were  lost  to  the  church  they  helped  to 
start,  Marshall  and  Thoinpson  returned  to  the  Presbyterians, 
McNemar  and  Dunlevy  united  with  the  Shakers,  and  Stone 
was  lost  to  us  in  his  affiliation  with  the  Disciples,  with 
which  people  he  never  united  except  in  cooperation. ' ' " 


«  McNemar,  Bichard.     The  KerUucky  Bevivai,  97. 
«7Z>id.,  99. 

<»  The  Origin  and  Prvndples  of  the  Ohristians,  43.     The  last  state- 
ment is  denied  by  Disciples. 

74 


OF   THE   DISCIPLES    OF   CHRIST 

The  first  two  currents — the  0  'Kelly  schism  from 
the  Methodists  in  Virginia  and  North  Carolina  and 
the  Jones  division  from  the  Baptists  in  Vermont 
and  New  Hampshire — ^united  with  the  Stone  move- 
ment in  Kentucky,  thereby  forming  the  Christian 
Connection/'  This  union  was  a  natural  one,  for 
the  objects  of  the  leaders  were  practically  the  same : 

1.  All  desired  to  escape  the  thraldom  of  human 
creeds. 

2.  All  made  the  Bible  the  only  guide. 

3.  All  desired  the  right  of  private  judgment. 

4.  All  wanted  to  pattern  after  the  simplicity  of 
primitive  Christianity. 

These  objects,  as  will  be  seen  later,  were  common 
also  to  the  Disciples  of  Christ,  who  did  not  have 
a  separate  existence  until  a  quarter  of  a  century 
after  the  three  preliminary  movements  had  begun 
to  appear. 


"  Carroll,  H.  K.     The  Religious  Forces  of  the  United  Stales,  91. 


75 


ORIGIN    AND    EARLY    HISTORY 


III 

THREE  EARLY  LEADERS 

AMONG  the  numerous  leaders  of  the  Disciples 
of  Christ  four  men  stand  out  as  the  "big 
four":  Barton  Warren  Stone,  Thomas  Campbell, 
Alexander  Campbell,  and  Walter  Scott/  The  ex- 
periences of  the  first  have  already  been  discussed  in 
part,  but  the  early  life  and  influences  affecting  the 
Campbells  and  the  work  of  Scott  will  be  considered 
in  this  chapter. 

Thomas  Campbell  was  bom  in  County  Down, 
Ireland,  February  1,  1763.  His  father,  Archibald, 
had  been  a  Romanist  in  early  life,  and  had  served 
in  the  British  army  under  General  Wolfe.  After 
the  capture  of  Quebec,  the  young  soldier  returned 
to  his  native  country,  abjured  Catholicism,  and  be- 
came a  strict  member  of  the  Church  of  England, 
to  which  he  adhered  until  his  death  at  eighty-eight. 
His  four  daughters  died  in  infancy,  but  he  gave 
his  four  sons — Thomas,  James,  Archibald,  and  Enos 
— an  excellent  education  at  a  military  regimental 
school  not  far  away.  Thomas  seems  to  have  been 
the  favorite  among  these  children,  but  even  he  did 


*  Haley,  J.  J.     Makers  and  Moldera  of  the  Reformaiion  Movement, 
59. 

76 


OF   THE   DISCIPLES   OF   CHRIST 

not  always  escape  the  effects  of  his  father's  hasty 
temper.  On  one  occasion,  when  he  was  conducting 
worship,  he  prayed  unusually  long.  The  kneeling 
posture,  because  of  rheumatism,  became  painful  to 
his  father,  and  no  sooner  was  he  on  his  feet  than 
he  began,  greatly  to  the  surprise  and  scandal  of  all 
present,  to  beat  the  late  prayer  leader  with  his  cane 
for  keeping  them  so  long  upon  their  knees.* 

In  early  youth,  Thomas  became  the  subject  of 
deep  religious  impressions,  and  acquired  a  most 
sincere  and  earnest  love  for  the  Scriptures.  On 
account  of  the  cold  formality  of  the  Episcopal 
ritual  and  the  apparent  lack  of  vital  piety  in  that 
church,  he  turned  to  the  more  rigid  and  devotional 
Covenanters  and  Seceders.  With  increasing  age 
came  growing  concern  for  his  salvation.  By  earnest 
and  diligent  prayer,  he  long  sought,  seemingly  in 
vain,  tokens  of  acceptance  and  forgiveness,  but  one 
day,  when  walking  alone  in  the  fields,  the  sense  of 
acceptance  dawned.  As  Richardson,  his  biographer, 
expressed  it: 

'^His  doubts,  anxieties  and  fears  were  at  once  dissipated, 
as  if  by  enchantment.  He  was  enabled  to  see  and  to  trust 
in  the  merits  of  a  crucified  Christ,  and  to  enjoy  a  divine 
sense  of  reconciliation,  that  filled  him  with  rapture  and 
seemed  to  determine  his  destiny  forever.  From  this  moment 
he  recognized  himself  as  consecrated  to  God,  and  thought 
only  how  he  might  best  appropriate  his  time  and  his  abilities 
to  his  service. ' '  ^ 


'  Richardson,   R.     Memoirs  of  Alexander  OarrupheU.  I.,   21,  22, 
*Ihid.,  I.,  23. 

77 


ORIGIN    AND    EARLY    HISTORY 

Soon  after  this  experience,  the  young  convert 
evinced  a  desire  to  devote  himself  to  the  Secession 
ministry,  but  his  father  had  no  sympathy  for  his 
son's  religion.  He  wanted  him,  following  his  ex- 
ample, '*to  serve  God  according  to  act  of  Parlia- 
ment. ' '  Moreover,  he  had  extreme  views  on  parental 
authority  as  well  as  other  matters.  Thomas,  accord- 
ingly, postponed  a  definite  decision.  In  the  mean- 
time, however,  he  wished  to  be  engaged  in  helpful 
work,  and  having  heard  of  the  unenlightened  condi- 
tions in  certain  portions  of  southern  Ireland,  he 
went  down  to  Connaught  and  established  an  English 
academy  in  one  of  the  most  benighted  sections. 
Here  he  soon  obtained  a  large  number  of  pupils, 
and  was  doing  a  successful  work,  when  his  father's 
peremptory  summons  brought  him  home.  Upon  his 
return  to  the  North,  he  obtained  a  good  school  at 
Sheepbridge  near  Newry,  through  the  influence  of 
a  Seceder  named  John  Kinley.*  This  friend  had 
such  a  high  opinion  of  his  abilities  that  he  urged 
him  to  enter  the  ministry,  and  offered  the  necessary 
means  to  pay  his  expenses.  Since  his  father  finally 
consented,  the  young  teacher  proceeded  to  Glasgow, 
where  he  became  a  student  of  the  University. 

There  he  took  the  three  year  course  for  students 
of  divinity,  and  also  attended  the  medical  lectures 
in  order  that  he  could,  if  called  upon,  render  neces- 
sary aid  to  his  poorer  parishioners  who  might  not 
be  able  to  secure  the  services  of  a  regular  medical 


*  Richardson,  R.     Memoirs  of  Alexander  OamnpheU,  I.,  24,  25. 
78 


OF   T^HE   DISCIPLES   OF   CHRIST 

attendant.  After  completing  the  literary  course,  he 
entered  the  theological  school  established  by  the 
Anti-Burghers.  Since  the  number  preparing  for 
the  ministry  was  not  large,  ordinarily  from  twenty 
to  thirty,  this  school  was  in  charge  of  a  single  pro- 
fessor, who  was  appointed  by  the  Synod.  At  that 
time  Archibald  Bruce  was  Doctor  of  Divinity,  and 
the  school  was  at  Whitburn,  where  Mr.  Bruce  served 
as  minister,  it  being  the  custom  to  transfer  the 
Divinity  Hall  to  the  place  where  the  professor 
appointed  was  living.  Before  admission,  the  candi- 
dates were  examined  in  Latin  and  Greek  by  the 
Presbytery  within  whose  limits  they  resided.  An 
examination  was  also  given  on  the  branches  of 
philosophy  which  they  had  studied  at  the  Univer- 
sity as  well  as  on  personal  religion.  The  usual 
course  of  attendance  was  five  annual  sessions  of 
eight  weeks  each,  with  some  exceptions  in  the  case 
of  missions  and  a  scarcity  of  ministers.  After  com- 
pleting the  prescribed  course  and  undergoing  the 
usual  examination  and  trials  for  license  before  the 
Presbytery  in  Ireland,  Thomas  Campbell  became  a 
probationer.  Probationers,  under  the  supervision 
of  the  Synod,  were  required  to  preach  the  Gospel 
in  such  congregations  as  were  destitute  of  a  regular 
ministry.  While  studying  and  attending  to  these 
duties,  Campbell  became  acquainted  with  the  de- 
scendants of  the  Huguenots,  who  had  settled  on  the 
borders  of  Lough  Neagh,  and  later  married  one  of 
them,  Miss  Jane  Comeigle.' 


Richardson,  R.     Memovra  of  Alexander  OampbeU,  I.,  25-27. 
79 


ORIGIN    AND    EARLY    HISTORY 

About  1798,  the  young  minister  accepted  a  call 
from  a  church  at  Ahorey,  four  miles  from  the  city 
of  Armagh,  and  accordingly  moved  to  a  farm  near 
Rich  Hill  about  ten  miles  from  the  flourishing  town 
of  Newry  in  one  of  the  most  beautiful  and  richest 
regions  of  Ireland,  where  he  became  noted  as  a 
popular,  faithful,  and  diligent  pastor — ^'hospitable, 
sober,  just,  holy,  temperate."  In  addition  to  his 
frequent  and  ordinary  visits,  he,  accompanied  by 
one  or  two  elders,  made  a  parochial  tour  twice  a 
year  in  order  to  inquire  into  the  state  of  religion 
in  every  family,  catechise  the  children,  examine  the 
older  members  on  their  Bible  reading,  pray  with 
them,  and  give  necessary  admonitions  and  exhorta- 
tions. No  feature  in  his  character  was  more  strong- 
ly marked  than  reverence  for  the  Bible.  Thus, 
when  he  found  the  children  of  the  congregation 
confounding,  in  their  answers,  the  language  of  the 
catechism  with  that  of  the  Scripture,  he  began  to 
leave  out  the  former,  fearing  that  the  children 
would  consider  it  of  equal  authority  with  the 
Bible.' 

Thomas  Campbell,  thus  busied  with  his  pastoral 
duties  and  opposed  to  distractions  from  principles, 
kept  entirely  aloof  from  politics.  This  was  very 
difficult,  for  his  ministry  in  Ireland  extended 
through  the  years  of  disturbances  which  came  to  a 
head  in  the  rebellion  of  1798  and  the  attempt  of 


®  Richardson,  R.  Memoirs  of  Alexander  Campbell,  I.,  38-40.  At 
Rich  Hill  he  also  conducted  a  good  academy,  which  brought  him  about 
i200  a  year  (Richardson,  R.    Memoirs  of  Alexander  Oam/phell,  I.,  48). 

80 


OF    THE    DISCIPLES    OF    CHRIST 

Emmet  and  others  in  1803/  The  society  of  Orange- 
men was  formed  in  1795,  in  Armagh,  apparently 
with  the  intention  of  driving  the  entire  Catholic 
peasantry  from  the  country.  Other  parties  of  con- 
tending rioters  as  the  Catholic  ''Defenders"  and 
the  Protestant  '*Peep-o'-day  Boys"  disturbed  vari- 
ous parts  of  Ulster.  They  went  about  at  night 
searching  for  arms  and  plundering  people  of  their 
property.^  While  these  troubles  were  going  on,  the 
''United  Irishmen"  were  formed,  chiefly  through 
the  agency  of  Theobald  Wolfe  Tone,  a  Protestant 
lawyer  of  Dublin.  The  professed  object  of  the 
association  was  to  unite  people  of  all  creeds  and 
classes  in  an  agitation  for  parliamentary  reform 
and  Catholic  emancipation,  but  the  leaders  soon 
looked  towards  a  separate  and  independent  Irish 
republic."  The  Catholics  united  with  this  organiza- 
tion in  order  to  obtain  protection  from  the  Orange- 
men and  a  redress  of  grievances,  while  the  Presby- 
terians joined  because  they  were  earnestly  desirous 
of  bringing  about  a  reform  in  Parliament  and  of 
securing  equal  representation  and  taxation. 

Since  the  majority  of  the  Presbyterians  belonged 
to  this  movement,  Campbell's  utter  refusal  to  have 
anything  to  do  with  it  brought  him  into  temporary 
disrepute.  On  one  occasion,  he  was  requested  to 
deliver  a  sermon  on  the  lawfulness  of  oaths  and  of 
secret   societies,   but  his   candid   and   earnest   con- 


''  Lawless,  E.     Ireland,  354-366. 

8  Richardson,  R.     Memoirs  of  Alexcmder  Campbell,  I.,  41. 
"Hunt,  W.     History  of  England,  1760-1801,   367,  368. 
6  81 


ORIGIN    AND    EARLY    HISTORY 

demnation  of  them  excited  and  exasperated  such  a 
large  portion  of  his  audience  that  a  prominent 
member  of  the  church,  fearing  lest  he  should  be 
insulted,  took  him  by  the  arm  and  conducted  him 
safely  through  the  angry  congregation.'"  The  tide 
of  feeling  soon  shifted,  however,  for  the  Presby- 
terians enlisted  as  United  Irishmen  began  to  fear 
from  the  greater  number  of  the  Catholics;  accord- 
ingly, when  the  latter  in  Wicklow  and  Wexford,  on 
the  eastern  coast,  expecting  aid  from  France,  hur- 
ried into  shocking  barbarities  in  retaliation  for 
injuries,  the  United  Irishmen  of  Ulster,  estimated 
at  150,000,  with  few  exceptions,  remained  quiet. 

One  day,  during  this  troubled  period,  Campbell 
was  preaching  to  a  congregation,  when  a  troop  of 
Welsh  horse,  noted  for  their  cruelty  to  rebels,  sur- 
rounded the  house.  The  captain,  thinking  that  he 
had  surprised  a  meeting  of  rebels,  dismounted  and 
in  a  threatening  manner  marched  into  the  church. 
Just  at  the  crucial  moment,  when  he  was  striding 
up  the  aisle,  casting  fierce  glances  first  on  one  side 
and  then  on  the  other,  an  old  elder  sitting  near  Mr. 
Campbell  called  out,  ''Pray,  sir!"  In  a  firm,  deep 
voice,  the  minister  began  in  the  language  of  the 
forty-sixth  Psalm:  ''Thou,  0  God,  art  our  refuge 
and  strength,  a  very  present  help  in  trouble.   There- 


^°  Campbell,  nevertheless,  maintained  the  confidence  of  the  conunxi- 
nity.  The  governor.  Lord  Grosford,  urged  him  to  become  the  tutor  of 
his  family,  offering  him  a  large  salary  and  a  fine  residence  on  his 
estate.  He  declined  this  offer  for  fear  that  his  children  would  be 
snared  and  fascinated  by  the  fashions  and  customs  of  the  nobility 
(Richardson,  R.     Memoirs  of  Alexander  Carrvphell,  I.,  43). 


OF   THE   DISCIPLES    OF   CHRIST 

fore  will  not  we  fear  though  the  earth  be  removed 
and  though  the  mountains  be  carried  into  the  midst 
of  the  sea."  At  the  first  verse  the  captain  stopped 
and  bent  his  head.  He  listened  to  the  close,  then 
bowed,  retired,  mounted  his  horse  and  dashed  away 
with  all  his  men." 

Because  of  their  influence  upon  Thomas  Camp- 
bell and  his  son,  it  will  be  necessary  to  discuss 
briefly  religious  conditions  in  northern  Ireland. 
After  the  final  establishment  of  Presbyterianism  in 
Scotland,  1690-1707,"  missionary  efforts  led  to  the 
founding  of  congregations  in  the  Ulster  region.  The 
National  Church,  however,  was  unpopular,  and  in 
J712  it  attempted  to  enforce  the  existing  law  of 
patronage  so  as  to  deprive  congregations  of  the 
right  of  choosing  their  ministers.  This  was  against 
the  decision  of  the  early  Reformers  and  the  pro- 
vision of  the  first  Book  of  Discipline  that  "no  min- 
ister should  be  intruded  upon  any  particular  kirk 
without  their  consent."  Since  remonstrances  and 
arguments  proved  unavailing,  four  ministers,  under 
the  influence  of  Alexander  Erskine,  formally  se- 
ceded in  1733,  and  formed  the  Associate  Presby- 
tery, which  became  the  nucleus  of  a  new  party 
called  Seceders.  A  little  later  another  separation 
from  the  National  Church  for  similar  reasons  led 
to  the  formation  of  the  Presbytery  of  Relief  under 
the   leadership   of  a   man  named   Thomas   Boston. 


"  Richardson,  R.     Memoirs  of  Alexander  OampteU,  I.,  42-44. 
"  Lang,  A.     A  History  of  Scotland  from  the  Roman  Occu/pation, 
IV.,   80. 

83 


ORIGIN    AND    EARLY    HISTORY 

This  party  differed  little  from  the  Seceders  except 
in  holding  more  liberal  views  in  regard  to  com- 
munion.'* 

The  Secession  Church  continued  in  a  prosperous 
condition  until  1747,  when  it  divided  upon  the 
question  whether  certain  oaths-  required  by  the 
burgesses  of  towns,  binding  them  to  support  ''the 
religion  presently  professed  within  the  realm"  did 
not  sanction  the  same  abuses  in  the  National 
Church  against  which  they  had  protested.  Those 
who  considered  the  oath  unlawful  were  called  Anti- 
Burghers;  the  others.  Burghers.  The  division  soon 
spread  through  the  churches  in  Scotland  and  Ire- 
land, and  was  kept  up  with  much  bitterness  for 
some  time.  All  Presbyterians,  however,  were  one 
in  their  hatred  for  prelacy.  At  the  Burgher  Synod 
in  October,  1750,  a  Seceder  stonemason,  who  per- 
sisted in  working  on  an  Episcopal  Chapel,  was 
called  to  task.  His  sin  was  considered  at  least 
equal  to  that  of  building  the  ''high  places"  men- 
tioned in  the  Old  Testament,  and  he  was  declared 
highly  censurable  and  not  deserving  of  admission 
to  the  seals  of  the  Covenant  until  he  professed  sor- 
row for  his  sin  and  the  resulting  scandal.'* 

In  1795,  a  question  arose  among  the  Burghers 
in  regard  to  the  power  of  civil  magistrates  in  re- 
ligious matters,  as  declared  in  the  twenty-third 
chapter  of  the  Westminster  Confession  of  Faith, 
and    also    as    to    the    perpetual    obligation    of    the 


"Richardson,  R.     Memoirs  of  Alexander  Ctem/pheU,  I.,   51-54. 
"IWd.,  I.,  55. 

84 


OF    THE    DISCIPLES    OF    CHRIST 

''Solemn  League  and  Covenant."  This  caused  a 
division  into  the  "Original"  or  "Old  Light  Bur- 
ghers, ' '  and  the  ' '  New  Light  Burghers. ' '  The  same 
controversy  occurred  among  the  Anti-Burghers  with 
similar  results.  Consequently,  there  were  no  less 
than  four  different  bodies  of  Seceders,  each  with 
its  own  "testimony,"  but  each  also  accepting  the 
Westminster  Confession.  Moreover,  minor  defec- 
tions of  temporary  importance  were  not  lacking."^ 
These  schisms  oppressed  Thomas  Campbell,  and  he 
made  frequent  attempts  at  reunion.  A  committee 
of  consultation  met  at  Rich  Hill,  October,  1804. 
Propositions  of  union  prepared  by  Campbell  were 
presented  to  the  Synod  at  Belfast  and  favorably 
received.  In  March,  1805,  a  joint  meeting  was  held 
at  Lurgan,  and  the  desire  for  union  seemed  to  be 
well-nigh  unanimous.  The  ground  advanced  was 
that  the  Burgher  oath  was  never  required  in  Ire- 
land; hence  there  were  no  conditions  there  justify- 
ing division." 

The  General  Associate  Synod  of  Scotland,  how- 
ever, hearing  of  these  attempts  at  union,  took  occa- 
sion to  show  its  disapproval  in  advance  of  any  ap- 
plication. The  next  year,  the  Provincial  Synod  of 
Ireland  requested  of  the  Scottish  Synod  permission 
to  transact  its  own  business  without  being  in  imme- 
diate subordination  to  it.  Thomas  Campbell  carried 
the  request  to  the  Synod  at  Glasgow,  but  that  body 


"  Richardson,  B.     Memoirs  of  Alexander  Campbell,  I.,   55,  56. 
^IbicL,  I.,  56,  57. 

85 


ORIGIN   AND    EARLY    HISTORY 

refused."  The  movement  for  union  continued  to 
gather  weight,  nevertheless,  and,  in  1820,  after 
some  of  the  town  councils  had  abolished  the  relig- 
ious clause  of  the  Burgher  oath,  union  was  actually 
consummated  in  the  same  Bristo-street  Church  in 
Edinburgh  where  the  division  had  occurred  seventy- 
three  years  before." 

The  varied  duties  of  preaching  and  teaching  at 
Rich  Hill,  coupled  with  efforts  to  promote  Chris- 
tian union,  proved  more  than  Thomas  Campbell 
could  stand.  He  grew  pale,  dyspeptic,  and  weak. 
His  physician  informed  him  that  his  life  would  be 
the  forfeit  if  he  persisted  in  his  unremitting  toil, 
and  that  absolute  change  and  a  protracted  sea 
voyage  were  necessary  for  his  recovery.  Conse- 
quently, on  April  1,  1807,  he  bade  his  congregation 
farewell,  and  on  April  8,  1807,  set  sail  for  Amer- 
ica." Of  his  work  here — his  connection  with  the 
Presbyterians,  his  trial  by  them  for  heresy,  the 
famous  Declaration  and  Address,  his  relations  with 
the  Baptists,  his  educational  labors,  his  opposition 
to  Mormonism,  his  evangelistic  work,  and  other 
labors — more  will  be  told  from  time  to  time.  His 
life  was  as  full  and  useful  as  it  had  been  in  Europe. 


"  A  man  who  heard  the  debates,  made  the  following  statement  to 
Alexander  Campbell,  about  four  years  later,  when  the  latter  was  a 
student  at  the  University:  "I  listened  to  your  father  in  our  General 
Assembly  in  this  city,  pleading  for  a  union  between  Burghers  and 
Anti-Burghers.  But,  sir,  while  in  my  opinion  he  outargued  them, 
they  outvoted  him"  (Richardson,  R.  Memovra  of  Alexcmder  Oamp- 
bell,  I.,   58). 

^Richardson,  R.     Memoira  of  Aleaxmder  OampbeU,  I.,  68. 

^Ihid.,  I.,  79-81. 

86 


OF   THE   DISCIPLES    OF   CHRIST 

He  passed  to  his  reward  January  4,  1854. 
Thomas  Campbell  gave  shape  and  form  to  the 
movement  which  is  here  discussed,  but  the  leader- 
ship of  that  movement  and  its  defence  early  fell  to 
his  son,  Alexander,  who  was  born  in  County  An- 
trim, Ireland,  near  Ballymena,  in  the  parish  of 
Broughshane,  September  12,  ITSS.""  The  youth  of 
the  latter  differed  little  from  that  of  other  boys 
raised  in  pious  families.  He  attended  an  element- 
ary school  in  Market  Hill  for  awhile,  and  then 
spent  two  or  three  years  in  school  at  Newry,  where 
his  uncles,  Archibald  and  Enos,  had  opened  an 
academy.  When  he  returned  home,  his  father  tried 
to  superintend  his  education.  The  boy,  however, 
was  so  fond  of  youthful  sports  that  it  was  difficult 
to  fix  his  mind  on  studies.  Nevertheless,  about  his 
ninth  year,  French  was  added  to  his  other  lan- 
guages. In  this  study,  apparently,  he  made  little 
progress,  at  least,  if  the  following  anecdote  is  ac- 
cepted as  a  criterion.  One  warm  day  he  went  out 
under  the  shade  of  a  tree  to  study  The  Adventures 
of  Telemachus,  and  fell  asleep.  A  cow,  which  was 
grazing  near  by,  came  up,  seized  the  book,  and  be- 
fore the  youthful  student  could  fully  awaken,  ac- 
tually devoured  it.  Upon  reporting  the  loss  to  his 
father  he  received  a  thrashing  for  his  carelessness, 
and  the  reprimand  that  "the  cow  had  more  French 
in  her  stomach  than  he  had  in  his  head. ' '  ^ 


^'The  MiUenniaZ  EarMnger  Abridged,  II.,  414. 

"^  Richardson,  B.     Memoirs  of  Aleaxmder  OampbeU,  I.,  19. 

« Ibid.,  I.,  81. 

87 


ORIGIN   AND    EARLY    HISTORY 

The  father  soon  wisely  concluded  to  put  his  son 
to  work  on  the  farm  along  with  the  laborers.  The 
boy  liked  his  new  tasks,  and  worked  hard  for  sev- 
eral years  until  he  became  a  stalwart  young  fellow. 
He  then  began  to  manifest  a  love  for  reading,  and 
less  inclination  for  outdoor  exercise.  His  memory 
became  remarkably  retentive.  On  one  occasion  he 
is  said  to  have  committed  sixty  lines  of  blank  verse 
in  fifty-two  minutes  so  that  he  could  repeat  them 
without  missing  a  word.  From  now  on,  he  began 
to  memorize  the  finer  passages  of  English  literature, 
and  his  mind  became  literally  stored  with  the  best 
passages  of  the  British  poets.  He  also  read  with 
interest  the  standard  English  writings  on  morals, 
philosophy,  and  religion.  Locke's  Letters  on  Toler- 
ation seem  to  have  fixed  his  ideas  of  civil  and  re- 
ligious liberty.  Under  the  guidance  of  his  father, 
he  studied  carefully  Locke's  Essay  on  the  Human 
Understanding,  Latin,  and  Greek.  In  spite  of  this 
work,  however,  he  did  not  forget  games.  Among 
the  boys  he  was  noted  for  the  size  of  his  snowballs 
and  the  force  with  which  they  were  thrown.  He 
was  an  excellent  swimmer,  and  fond  of  fishing  as 
well  as  of  capturing  birds  with  nets  and  of  hunting. 
He  was  a  favorite  among  the  farmers  also,  because 
of  his  expertness  in  sowing  grain." 

While  carefully  watching  over  the  literary  edu- 
cation of  his  son,  and  giving  him  time  for  sports, 
Thomas    Campbell    did    not    neglect    his    religious 


^  Richardson,  B.     Memoira  of  Aleaxmder  OampbeU,  I.,  82-85. 
88 


OF   THE   DISCIPLES   OF   CHRIST 

training.     The   Synod  to  which  he  belonged   pre- 
scribed that  the  minister 

'' should  worship  God  in  his  family  by  singing,  reading 
and  prayer,  morning  and  evening;  that  he  should  catechise 
and  instruct  them  at  least  once  a  week  in  religion;  endeav- 
oring to  cause  every  member  to  pray  in  secret  morning  and 
evening;  and  that  he  should  remember  the  Lord's  day  to 
keep  it  holy,  and  should  himself  maintain  a  conversation 
becoming  the  gospel. "  ^ 

Thomas  Campbell,  ably  assisted  by  his  wife,  ful- 
filled all  these  duties.  He  required  every  member 
of  the  family  each  day  to  memorize  some  portion  of 
the  Bible  to  be  recited  at  evening  worship.  All 
passages  learned  during  the  week  were  repeated 
again  on  the  Lord's  Day."  Concerning  his  mother's 
share  in  this  early  education,  Alexander  Campbell 
wrote,  long  after  her  death : 

''She  made  a  nearer  approximation  to  the  acknowledged 
beau  ideal  of  a  Christian  mother  than  any  one  of  her  sex 
with  whom  I  have  had  the  pleasure  of  forming  a  special 
acquaintance,  I  can  but  gratefully  add,  that  to  my  mother, 
as  well  as  to  my  father,  I  am  indebted  for  having  mem- 
orized in  early  life  almost  all  the  writings  of  King  Solomon — 
his  Proverbs,  his  Ecclesiastes — and  many  of  the  Psalms  of 
his  father  David.  They  have  not  only  been  written  on  the 
tablet  of  my  memory,  but  incorporated  with  my  modes  of 
thinking  and  speaking. ' '  ^ 

Perhaps  at  this  time,  it  will  be  advisable  to  con- 
sider some  of  the  positive  religious  influences  by 


^  Richardson,   R.     Memoirs  of  Alexander  OampbeU,  I.,  85. 
»J6id.,  I.,   36. 
■8J6td.,  I.,  87. 

89 


ORIGIN   AND    EARLY   HISTORY 

which  the  Campbells  were  surrounded.  The  Inde- 
pendents, who  had  a  congregation  at  Kich  Hill 
under  the  charge  of  a  Mr.  Gibson,  exercised  a 
marked  influence  upon  the  views  of  both.  Often, 
after  returning  from  the  Lord's  Day  services  at 
the  country  church  of  Ahorey,  Thomas  Campbell, 
who  was  on  intimate  terms  with  Mr.  Gibsori,  at- 
tended the  night  meetings  of  the  Independents.  The 
Seceders  allowed,  but  did  not  encourage  this,  under 
the  privilege  of  ''occasional  hearing,"  provided 
there  was  no  Seceder  meeting  within  reach  at  the 
same  hour.  The  Independents  were  always  glad  to 
see  Mr.  Campbell,  but  they  often  compared  him 
laughingly  to  Nicodemus,  "who  came  to  Jesus  by 
night. ' '  ^  Since  they  were  more  liberal  than  others 
in  granting  the  use  of  their  meeting  houses,  many 
ministers  of  various  views  preached  there,  as  Row- 
land Hill,  James  Alexander  Haldane,  Alexander 
Carson,  an  Independent  recruit  from  the  Presby- 
terians, and  John  Walker.  The  latter  deeply  im- 
pressed Alexander  Campbell.  Walker  had  been  a 
fellow  and  teacher  in  Trinity  College  and  minister 
at  Bethesda  Chapel,  Dublin,  but,  in  1804,  he  re- 
signed and  formed  a  separate  society.  He  taught 
that  there  should  be  no  stated  minister,  but  that 
all  members  should  exercise  their  gifts  indiscrimi- 
nately. He  considered  baptism  superfluous,  except 
to  those  who  never  before  professed  Christianity. 
He  was  Calvinistic  in  doctrine,  but  insisted  that 


^  John  3 :  2. 

90 


OF   THE   DISCIPLES    OF   CHRIST 

true  worship  could  be  rendered  only  by  those  who 
received  and  obeyed  the  same  truths  in  common." 
John  Glass,  an  able  and  eloquent  minister  of  the 
Church  of  Scotland,  had  adopted  Independent  views 
about  1728,  and  had  founded  churches  in  most  of 
the  large  towns  of  Scotland,  where  his  followers 
were  called  Glassites.  The  acknowledged  champion 
of  the  Scotch  Independents,  however,  was  the  son- 
in-law  of  Glass,  Eobert  Sandeman.  Some  of  his 
doctrines  were:  faith  is  merely  a  simple  assent  to 
the  testimony  concerning  Christ,  there  is  no  differ- 
ence between  believing  any  common  testimony  and 
believing  the  apostolic  testimony,  the  weekly  ob- 
servance of  the  Lord's  Supper,  love  feasts,  weekly 
contributions  for  the  poor,  mutual  exhortation  of 
members,  plurality  of  elders  in  a  church,  and  con- 
ditional community  of  goods.  He  approved  of 
theatres  and  public  and  private  diversions,  when 
not  connected  with  circumstances  really  sinful.  Al- 
though the  Independents  at  Rich  Hill  were  in  con- 
nection with  those  of  Scotland,  they  were  Halda- 
nean  in  sentiment  and  did  not  adopt  all  the  views 
of  either  Glass  or  Sandeman.  They  attended  week- 
ly to  the  Lord's  Supper  and  contributions,  but  they 
were  opposed  to  attendance  at  theatres  or  similar 
places  of  public  amusements,  and  to  the  doctrine  of 
community  of  goods  and  footwashing.  They  were, 
moreover,  free,  in  part  at  least,  from  the  dogmatic 


Richardson,    R.      Memoirs   of  Alexander   OampbeU,   I.,    59-62. 
91 


ORIGIN    AND    EARLY    HISTORY 

and  bitter  spirit  of  controversy  so  characteristic  of 
Sandeman  and  his  followers." 

The  Campbells,  however,  came  in  contact  with 
a  more  evangelical  style  of  preaching.  True,  the 
intense  religious  interest  aroused  in  Great  Britain 
and  Ireland  by  Wesley,  Whitefield,  and  their  help- 
ers had  given  way  to  some  indifference  and  worldly 
conformity  by  the  close  of  the  century.  Moreover, 
the  spread  of  infidel  principles  from  France,  politi- 
cal commotions  and  a  variety  of  circumstances  con- 
nected with  the  American  and  French  wars  seemed 
to  be  partly  responsible  for  a  series  of  changes 
lamented  by  the  pious  everj^where.  These  very 
things,  nevertheless,  had  led  to  a  united  effort  to 
arouse  the  people  to  greater  religious  activity  by 
the  formerly  successful  open  air  preaching  and 
itinerancy.  The  Haldanes  of  Scotland  were  among 
those  conspicuously  engaged  in  this  work.  A  large 
missionary  organization,  called  the  Evangelical 
Society,  was  formed.  It  consisted,  in  part,  of  the 
members  of  the  Episcopal  Church  in  England. 
Since  Thomas  Campbell  sympathized  warmly  with 
the  proposed  work,  he  became  a  member  of  the 
Society  and  took  great  pleasure  in  furthering 
its  operations.  Liberal  and  earnest  preachers 
toured  the  country.  They  were  freed,  as  mis- 
sionaries in  heathen  lands,  in  part  at  least,  from 
sectarian  necessities  and  were  left  "alone  with  the 
Word  of  God  and  the  souls  of  men. "  ~ 


*"  Richardson,  R.     Memoirs  of  Alexcmder  OampbeU,  I.,  70,  71. 
^Ibid.,  I.,  72-75. 

92 


OF    THE    DISCIPLES    OF    CHRIST 

A  little  while  after  his  father's  departure  to 
America,  Alexander  Campbell^  came  into  more 
direct  contact  with  the  molding  influences  at  Glas- 
gow University,  which  he  attended  less  than  a  year. 
He  entered  the  classes  of  Professor  Young,  both 
public  and  private,  in  Greek ;  of  Professor  Jardine, 
public  and  private,  in  Logic  and  Belles  Lettres ;  and 
Dr.  Ure's  class  in  Experimental  Philosophy,  In 
addition  to  these  regular  classes,  he  again  took  up 
the  study  of  French  and  devoted  much  time  to 
English  reading  and  composition.  This  schedule 
kept  him  very  busy.  He  went  to  bed  at  ten  o'clock 
and  got  up  at  four.  At  six  he  attended  his  French 
class,  from  seven  to  eight  a  class  in  the  Greek  Tes- 
tament, and  from  eight  to  ten  his  Latin  classes. 
He  then  returned  home  to  bathe  and  breakfast.  In 
the  afternoon  he  recited  in  a  more  advanced  Greek 
class  and  in  Logic.  He  also  attended  several  lec- 
tures each  week  delivered  by  Dr.  Ure  and  accom- 
panied with  experiments  in  natural  science." 

While  he  was  in  school  at  Glasgow,  Alexander 
Campbell's  sympathies  were  disengaged  entirely 
from  the  Seceder  denomination  and  every  form  of 
Presbyterianism.  This  result  was  brought  about 
chiefly   by   his   intimacy    with    Greville    Ewing,    a 


^  He  had  taken  charge  of  his  father's  academy  at  Rich  Hill,  but 
on  October  1,  1808,  in  response  to  his  father's  request,  he  and  the  rest 
of  the  family  set  sail  for  America.  On  October  7  their  vessel  was 
shipwrecked  on  the  Isle  of  Islay,  one  of  the  Hebrides,  and  this  acci- 
dent gave  Alexander  a  chance  to  attend  the  University  at  Glasgow, 
which  he  entered  November  8,  1808   {Millennial  Harbinger,  II.,  405). 

82  Richftrdson,  R.  Memoirs  of  Ale<xxmder  Oamphell,  I.,  129-181. 
93 


ORIGIN   AND   EARLY   HISTORY 

skilled  Biblical  critic,  an  excellent  expositor  of  the 
Word,  and  a  friend  and  follower  of  the  Haldanes 
— Robert  and  James  Alexander.  The  elder,  Robert, 
had  sold  his  big  estate,  and  influenced  by  the  ex- 
ample of  Carey,  had  iatended  to  go  to  India.  The 
East  India  Company,  however,  refused  him  permis- 
sion to  set  up  a  mission  among  the  Hindoos.  The 
younger  brother  had  also  sold  his  property,  and 
studied  his  Bible.  He  delivered  his  first  sermon. 
May  6,  1797,  and  on  January  11,  1798,  established 
at  Edinburgh  a  society  for  propagating  the  Gospel. 
The  necessary  funds  were  largely  supplied  by  Rob- 
ert Haldane,  who  soon  after  this  took  up  a  project 
which  had  originated  with  John  Campbell,  a  devout 
and  successful  ironmonger  of  Edinburgh — namely, 
securing  from  Africa  thirty  or  thirty-five  children, 
educating  them  in  Great  Britain,  and  sending  them 
back  home  as  missionaries.  At  the  last  minute, 
however,  after  the  children  were  actually  in  Lon- 
don, the  directors  of  the  Sierra  Leone  Company 
began  to  hesitate  about  putting  them  under  Mr. 
Haldane 's  care  because  of  the  supposed  liberality 
of  his  religious  views.  Since  the  latter  refused 
alteration  in  the  early  agreement,  the  children  were 
educated  by  other  means  and  sent  back  home. 

The  two  Haldanes,  Mr.  Ewing,  John  Campbell, 
and  others  now  determined  to  form  a  congrega- 
tional church.  Ewing  drew  up  the  plan  for  its 
government,  and  J.  A.  Haldane  was  invited  to  be- 
come its  pastor.  The  church  was  constituted  in 
January,  1799,  and  about  three  hundred  and  ten 

94 


OF   THE   DISCIPLES    OF   CHRIST 

persons  at  once  united  with  it.  The  avowed  object 
of  this  new  organization  was  to  enjoy  the  benefit 
of  Christian  fellowship  on  a  Scriptural  basis,  ob- 
serve the  ordinances,  and  avoid  that  narrow  spirit 
which  would  exclude  from  the  pulpit  or  occasional 
communion  any  faithful  preacher  or  sincere  lover 
of  Christ.  The  younger  Haldane  successfully  dis- 
charged his  duties  as  pastor  for  fifty-two  years  or 
until  his  death,  February  8,  1851,  at  the  age  of 
eighty-three.  ,  Soon  after  the  formation  of  this 
church,  Robert  Haldane  went  to  Glasgow,  and  pur- 
chased for  £3,000  a  large  building  which  had  been 
used  as  a  circus.  Greville  Ewing  was  installed  as 
minister.  Before  Alexander  Campbell  visited  Glas- 
gow, the  elder  Haldane  had  already  spent  more 
than  £60,000  for  the  spread  of  the  Gospel  at  home. 
The  influences  started  by  his  money  and  work,  and 
by  the  incessant,  liberal,  and  effective  labors  of  his 
brother,  are  said  to  have  produced  a  marked  impres- 
sion in  Great  Britain  and  in  Protestant  Europe.*" 

Since  Alexander  Campbell  came  in  direct  con- 
tact with  many  of  these  Haldanean  leaders,  it  will 
be  worth  while  to  consider  their  views.  The  Hal- 
danes  regarded  the  writings  of  Glass  and  Sandeman 
as  exhibiting,  in  places,  noble  views  of  the  freeness 
of  the  Gospel  and  the  simplicity  of  faith,  but  they 
disliked  their  intolerant  spirit.  Like  Sandeman  and 
Glass,  they  regarded  faith  as  resting  on  the  evi- 
dence furnished  by  the  Holy  Spirit  in  the  Scrip- 


"  Richardson,  R.     Memioira  of  Alexander  Oampbell,  I.,  147-175. 
95 


ORIGIN    AND    EARLY    HISTORY 

tures,  but  as  embracing  the  heart  also.  Both  Hal- 
danes,  in  explaining  faith,  said  that  ''trust  or  con- 
fidence in  Christ  seemed  substantially  to  express 
the  meaning  of  the  term. ' ' "  This  view  Alexander 
Campbell  later  adopted,  and  continued  to  defend 
throughout  his  life.  The  Haldanes  did  not  wish  to 
teach  new  beliefs;  they  merely  wanted  to  awaken 
the  people  to  greater  religious  zeal,  but  the  opposi- 
tion of  the  clergy  finally  led  to  the  formation  of  a 
new  church.  Even  though  the  two  brothers  did  not 
favor  the  views  of  Glass  and  Sandeman,  the  influ- 
ence of  the  latter  was  felt,  nevertheless,  because 
Greville  Ewing  leaned  toward  some  of  his  doctrines. 
Thus,  while  the  Scottish  National  Church  observed 
the  Lord's  Supper  only  twice  a  year,  Ewing  intro- 
duced at  Glasgow,  the  practice  of  celebrating  it 
every  Sunday.  This  was  soon  adopted  by  the  Edin- 
burgh Church  and  the  rest  of  the  new  churches,  and 
later  by  the  Campbells. 

These  differences  of  opinion  foreshadowed  a  rup- 
ture. About  1805,  William  Ballantine  published 
his  Treatise  on  the  Elder's  Office,  which  hastened 
the  crisis.  Ballantine  insisted  upon  a  plurality  of 
elders  in  every  church,  and  upon  the  importance  of 
mutual  exhortation  on  the  Lord's  Day.  The  Hal- 
danes adopted  these  views,  and  great  disaffection 
was  thereby  caused.  During  the  spring  previous 
to  Alexander  Campbell's  visit  to  Glasgow,  J.  A. 
Haldane  had  told  his  congregation  that  he  could 


"  Richardson,  R.     Memoirs  of  Alexander  Oam/pheU,  I.,  177. 
96 


OF    THE    DISCIPLES    OF    CHRIST 

no  longer  baptize  children.  In  April,  1808,  he  was 
immersed,  and  the  division,  long  imminent,  at  once 
took  place.  Many  members  went  back  to  the  Estab- 
lished Church,  some  of  Aikman's  Church  in  College 
Street,  and  a  large  number  decided  to  form  a  sepa- 
rate church  and,  as  a  result,  rented  a  room  in 
which  to  meet.  The  rest,  about  two  hundred,  re- 
mained with  Haldane.  Although  baptism  was  made 
a  matter  of  forbearance,  Robert  Haldane  and  many 
others,  were  immersed.  Immersion  at  that  time, 
however,  did  not  attract  Alexander  Campbell  in  the 
least.  The  Haldanes  did  not  insist  upon  it  as  a 
term  of  communion.  Moreover,  Ewing,  with  whom 
he  had  spent  much  time,  was  opposed  to  it,  and  had 
published  treatises  against  it.  These  were  criticized 
and  confuted  by  Alexander  Carson,  a  former  class- 
mate of  Ewing 's;  hence  the  subject  was  not  likely 
to  come  up  among  the  latter 's  guests.*" 

Greville  Ewing,  and  Dr.  Wardlaw,  the  alternate 
preacher  in  Ewing 's  congregation,  were  both  excel- 
lent lecturers.  The  Seceder  minister,  a  Mr.  Montre, 
was  a  prosy  speaker.  Campbell  did  not  like  his 
delivery;  hence  he  availed  himself  of  every  chance 
possible  under  the  privilege  of  ''occasional  hear- 
ing." This  opportunity  to  hear  preachers  of  differ- 
ent denominations  fostered  his  independence  of 
mind,  but  the  facts  relating  to  the  Haldanes  so 
often  narrated  to  him  by  Ewing  and  others  fur- 
nished  the   chief   cause   for   his   changed  religious 


Richardson,  R.     Memoirs  of  Aleaxinder  OampheU,  I.,  178-187. 
7  97 


ORIGIN   AND    EARLY    HISTORY 

views.  The  persistent  opposition  of  the  clergy  to 
overtures  for  reformation,  their  unscrupulous 
methods  in  opposition,  and  their  arbitrary  exercise 
of  power  made  him  more  favorable  to  Congrega- 
tionalism, and  the  consequent  freedom  from  the 
control  of  domineering  Synods  and  General  Assem- 
blies. Nevertheless,  he  did  not  want  to  give  up  too 
rashly  the  cherished  religious  views  of  his  youth 
and  the  Seceder  Church  to  which  all  his  people  be- 
longed, and  in  which  he  thought  it  his  duty  to  be  a 
regular  communicant;  hence  he  decided  to  ask  the 
elders  for  the  metallic  token  which  was  necessary 
to  communion.  Since  his  membership  was  in  Ire- 
land and  he  had  no  letter,  they  required  him  to  be 
examined  before  he  was  given  the  token.  He  waited 
until  the  last  table,  hoping  to  overcome  his  scruples, 
but  he  failed  and  declined  to  partake  with  the 
rest.*"-  Of  this  incident,  his  biographer,  Richardson, 
wrote : 

''It  was  at  this  moment  that  the  struggle  in  his  mind 
was  completed,  and  the  ring  of  the  token,  falling  upon  the 
plate,  announced  the  instant  at  which  he  renounced  Pres- 
byterianism  forever — the  leaden  voucher  becoming  thus  a 
token  not  of  communion  but  of  separation.  This  change, 
however,  was  as  yet  confined  to  his  own  heart.  He  was  yet 
young,  and  thought  it  unbecoming  to  make  known  publicly 
his  objections,  and  as  he  had  fully  complied  with  all  the 
rule?  of  the  church,  he  thought  it  proper  to  receive  at  his 
departure  the  usual  certificate  of  good  standing. "  " 


"  Bicliardson,  R.     Memoira  of  Alexarider  OampbeU,  I.,  187-190. 
"Ibid.,  I.,  190. 

98 


OF   THE   DISCIPLES   OF   CHRIST 

After  the  term  closed  at  Glasgow  in  May,  Camp- 
bell went  to  Helensburg  as  a  tutor  in  several  fami- 
lies, and  spent  five  weeks  there  to  the  great  satis- 
faction of  all.  He  then  heard  of  a  chance  to  em- 
bark for  America,  and  had  to  give  up  his  work 
and  return  to  Glasgow  in  order  to  make  prepara- 
tions to  move  all  the  family.  Various  delays 
occurred;  consequently  his  ship  did  not  weigh 
anchor  until  August  3,  1809."*  It  .cast  anchor  in 
New  York  harbor  September  29.^  Concerning 
Campbell's  relations  with  the  Presbyterians,  the 
Baptists  and  other  religious  organizations  as  well 
as  his  debates,  editorial,  educational,  and  mission- 
ary work  more  will  be  related  in  the  following 
chapters. 

Brief  mention  must  be  made  of  one  other  im- 
portant leader  at  this  time — Walter  Scott — a  young 
Scotch  Presbyterian,  of  good  family  and  education, 
who  reached  New  York  in  1819.  After  forming 
some  acquaintances  in  that  city,  he  set  off  for  Pitts- 
burg with  a  young  companion  of  about  his  own  age. 
Because  of  their  limited  finances,  they  found  it 
necessary  to  travel  on  foot.  At  Pittsburg  Scott 
met  a  fellow  countryman,  with  whom  he  talked 
much  on  religious  matters.  These  talks  led  to  his 
abandonment  of  infant  baptism,  and  his  immersion. 
About  this  time  he  also  met  a  Mr.  Richardson  who 
formed  quite  a  liking  for  him  and  employed  him  as 


^  Richardson,   E.      M.&rf(oira   of  Alexander  OampbeU,   I,,    190-194. 
"  ITyid.,  I.,  205. 

99 


ORIGIN    AND    EARLY    HISTORY 

a  tutor  for  his  son  Robert."  Scott,  meanwhile, 
studied  his  Bible,  pondered  over  it,  and  longed  to 
preach  it;  hence  his  school  duties  became  irksome 
to  him,  and  he  determined  to  go  to  New  York, 
where  he  might  be  useful  to  the  congregation,  which 
held  the  sentiments  of  the  Haldanes  and  the  Scotch 
Baptists.  The  patrons  of  the  school,  Mr.  Richard- 
son in  particular,  were  grieved  to  lose  such  a  valu- 
able and  popular  teacher;  consequently  they  made 
efforts  to  bring  him  back  by  making  up  a  good 
purse  and  urging  him  to  return  and  become  a 
private  tutor  for  their  families.  An  answer  to 
their  letter  soon  came,  intimating  Scott's  disap- 
pointment in  New  York.  About  two  weeks  later 
the  young  teacher  himself  appeared;  he  was  dusty 
and  travel  worn,  having  for  a  second  time  walked 
the  entire  distance,  this  time  for  variety  by  way  of 
Washington  City.  Mr.  Richardson  gave  him  good 
quarters  in  his  house,  and  an  apartment  where  he 
could  daily  assemble  his  pupils,  who  were  limited 
to  fifteen  in  number.  Scott,  although  requiring  per- 
fect order  and  accurate  recitations,  was  kind  to  his 
pupils  and  popular  with  them." 

The  long  desired  opportunity  to  engage  in  min- 
isterial work  came  to  him  through  the  accidental 
death  by  drowning  of  his  esteemed  friend  and 
father  in  the  Gospel,  Mr.  Forrester.     Scott  at  once 


*°  This  son,  who  afterward  married  a  daughter  of  Alexander  Camp- 
bell and  wrote  the  Memoirs  so  frequently  quoted,  was  one  of  the  most 
gifted  writers  of  the  new  movement. 

*^  Richardson,  Robert.  Memoirs  of  Alexander  OcumpbeU,  I.,  502- 
506. 

100 


OF    THE    DISCIPLES    OF    CHRIST 

took  up  the  work  of  comforting  and  assisting  the 
widow  and  her  orphans,  as  well  as  of  caring  for  the 
church  which  Forrester  had  formed.  Naturally  he 
turned  to  the  study  of  the  Bible  with  more  zeal 
than  ever,  and  in  the  exercise  of  his  great  analytical 
powers,  he  soon  discovered  that  Matthew,  Mark, 
Luke,  and  John  were  written  to  prove  that  "Jesus 
is  the  Christ,  the  Son  of  God."  He  had  thus  by  a 
different  process  reached  the  same  view  which  Alex- 
ander Campbell  had  attained  in  eliminating  from 
the  Christian  faith  everything  that  seemed  foreign 
to  its  nature.*^  These  leaders  met  at  Pittsburg  soon 
after  Scott's  arrival  there. 

A  comparison  of  the  two  may  be  profitable. 
Both  men  came  from  the  British  Isles;  both  re- 
ceived part  of  their  -education  in  Scotland;  both 
descended  from  Presbyterian  stock;  both  were  men 
of  wonderful  intellectual  ability  and  reasoning 
powers;  both  possessed  deep  religious  natures  and 
a  keen  insight  for  and  love  of  the  truth.  In  physi- 
cal appearance  and  intellectual  characteristics,  how- 
ever, they  were  decidedly  different.  Campbell  was 
tall,  well-built  and  athletic ;  his  features  were  irreg- 
ular, even  his  nose  being  turned  slightly  to  the 
right,  his  eyes,  though  piercing,  were  light,  and  his 
hair  also  was  comparatively  light.  Scott  was  of 
medium  height,  and  slender;  his  features  were  reg- 
ular, his  nose  straight,  his  lips  full,  his  eyes  dark 
and  lustrous,  his  hair  black.    The  aspect  of  the  one 


**  Richardson,   R.      Memoira   of  Alexander   Otvmpbell,   I.,    507-510. 
101 


ORIGIN    AND    EARLY    HISTORY 

was  livel}^  and  cheerful;  of  the  other,  meditative, 
sometimes  sad.  Campbell  wa^  fearless,  firm,  self- 
reliant;  Scott  was  timid,  yielding,  diffident.  The. 
former  was  calm,  persevering,  prudent;  the  latter 
was  excitable,  variable,  impetuous.  In  the  one,  the 
understanding  predominated ;  in  the  other,  the  feel- 
ings. Campbell  liked  to  trace  analogies  and  gener- 
alize; Scott  preferred  to  make  comparisons  and 
analyze.  One  was  a  successful  business  man, 
farmer,  and  editor,  a  born  organizer  and  executive; 
the  other  lacked  the  highest  business  organizing 
ability  and  was  somewhat  deficient  in  executive 
power,  yet  he  could  move  others  to  action  in  a  way 
his  older  companion  never  attained.  Campbell 
never  disappointed  his  hearers;  nevertheless,  he 
seldom  surprised  them;  Scott  sometimes  disap- 
pointed his  auditors,  but  he  often  astonished  them. 
The  former  was  pre-eminently  a  teacher;  the  latter- 
was  an  evangelist,  a  magnetic  orator,  who  frequent- 
ly reached  heights  never  attained  by  Campbell.  The 
older  man  convinced  the  understanding;  the 
younger  changed  the  heart.  The  former  was  a 
deeper,  more  logical  thinker  and  possessed  of  a 
tougher  intellectual  fiber;  the  latter,  though  at 
times  somewhat  superficial,  was  quicker  and  more 
brilliant,  perhaps  more  versatile.  The  two  were 
complementary;  each  supplied  what  the  other 
lacked.  Together  they  made  a  wonderful  team  for 
Gospel  work;  together  they  guided  the  "Reforma- 
tion" movement  to  success.     Deprived  of  the  ser- 

102 


OF    THE    DISCIPLES    OF    CHRIST 

vices  of  either  that  movement  might  have  failed.   Its 
development  would  certainly  have  been  different.'" 

Walter  Scott's  opinions  were  always  respected 
by  Alexander  Campbell.  Before  taking  up  the  pub- 
lication of  the  Christian  Baptist,  Campbell  con- 
sulted him  about  the  name  of  the  proposed  paper,"" 
and  Scott  contributed  many  articles  to  it,  among 
them  essays  on  ''Teaching  Christianity,"  which 
developed  his  favorite  theme  of  the  Messiahship  of 
Jesus.*^  The  young  Scotchman  was  also  a  favorite 
with  other  ministers.  In  Pittsburg,  after  the  meet- 
ing of  the  Red  Stone  Association  in  1823,  intimacy 
developed  between  him  and  Sidney  Rigdon  and 
their  respective  congregations.  This  led,  the  next 
year,  to  a  union  between  the  two  churches."  In  ^ 
1825,  Rigdon  returned  to  Ohio,  and  the  church  at 
Pittsburg  remained  under  the  care  of  Scott,  who 
still  continued  his  school  teaching.*'  In  1826,  he 
moved  to  Steubenville,  Ohio,  where  he  opened  an 
academy.**  The  next  year  he  was  elected  evangelist 
of  the  Mahoning  Association  by  a  unanimous  vote.*' 
The  committee  report  nominating  him  read  as 
follows: 


**  The  best  comparison  of  these  two  leaders  is  fonnd  in  Richard- 
son, R.  Memoi/rs  of  Alexander  Oam.pbeU,  I.,  510-512.  Richardson 
had  been  one  of  Scott's  pnpils,  and  he  was  Campbell's  son-in-law; 
hence  he  wrote  with  anthority  and  insight. 

**  Richardson,  R.     Memoirs  of  Alexander  Campbell,  II.,   49. 

«  The  Christian  Baptist,  1823-1830. 

«  Richardson,  R.     Menwirs  of  Ale<cander  Campbell,  II.,   99. 

"Ibid.,  II.,   128. 

*8The  MiOenniai  Harbinger,  II,,  407. 

"Ibid.,  408. 

103 


ORIGIN    AND    EARLY    HISTORY 

"1.  That  Brother  Walter  Scott  is  a  suitable  person  for 
the  task,  and  that  he  is  willing,  provided  the  Association 
concur  in  his  appointment,  to  devote  his  whole  energies  to 
the  work. 

"2.  That  voluntary  and  liberal  contributions  be  recom- 
mended to  the  churches  to  raise  a  fund  for  his  support, 

''3.  That,  at  the  discretion  of  Brother  Scott,  as  far  as 
respects  time  and  place,  four  quarterly  meetings  be  held  in 
the  bounds  of  this  Association  this  year  for  public  worship 
and  edification,  and  that  at  these  meetings  such  contribu- 
tions as  have  been  made  in  the  churches  in  these  vicinities 
be  handed  over  to  Brother  Scott,  and  an  account  kept  of  the 
same,  to  be  produced  at  the  next  Association.  Also,  that 
at  any  time  and  at  any  church  where  Brother  Scott  may  be 
laboring,  any  contributions  made  to  him  shall  be  accounted 
for  in  the  next  Association, ' '  ^ 

This  Association,  which  met  at  New  Lisbon, 
Ohio,  August  23,  1827,  was  very  important  for  the 
following  reasons: 

1.  It  brought  among  Disciples  of  Christ,  minis- 
ters of  the  ''Christian"  fraternity  (C.  J.  Merrill, 
John  Secrest,  and  Joseph  Gaston),  and  made  them 
frlly  equal  in  action. 

2.  It  appointed  an  evangelist  *'in  the  pure  New 
Testament  idea  of  that  official  minister  by  the  con- 
current action  of  the  ministry  of  a  given  district 
of  country.  In  this  it  took  upon  itself  the  new 
duty  of  establishing  and  regulating  an  evangelical 
agency  or  ministry /'""^ 


'""Richardson,  R.     Memoirs  of  Alexcmder  Ocmvphell,  II.,  174,  175. 
^  Hayden,  A.  S.  Ea/rly  Hietory  of  Disciples  of  Christ  in  Western 
Reserve,  59,   60. 

104 


OF    THE    DISCIPLES    OF    CHRIST 

3.  It  assumed  this  power  of  appointing  an  evan- 
gelist, in  itself  a  rather  revolutionary  procedure. 

4.  The  evangelist  was  to  be  supported  by  all. 

5.  The  Association  imposed  upon  its  representa- 
tive no  doctrinal  restrictions  or  limitations,  as 
creeds,  confessions  of  faith,  and  articles  of  belief. 
His  duty  was  to  ' '  preach  the  Word. ' '  " 

In  January,  1828,  soon  after  his  appointment 
as  evangelist,  Scott  visited  Alexander  Campbell, 
and  together  they  studied  the  Bible."  Two  months 
later  he  began  his  work  at  Lisbon,  where  he  devel- 
oped the  Gospel  plan  of  salvation,  and  successfully 
preached  baptism  for  the  remission  of  sin,  William 
Amend  of  Lisbon  being  the  first  person  to  be  bap- 
tized for  that  express  purpose  by  the  Mahoning 
evangelist."  Scott  was  a  gifted,  but  an  eccentric 
preacher.  On  one  occasion  he  met  a  new  audience, 
which  seemed  indifferent.  He  asked  all  who  were 
on  the  Lord's  side  to  rise.  No  one  moved.  He 
then  requested  all  who  were  for  the  devil  to  stand. 
No  one  stood.  After  looking  at  the  audience  for  a 
moment,  he  said:  "I  never  saw  such  a  crowd  be- 
fore. If  you  had  stood  up  either  for  God  or  the 
devil,  I  would  know  what  to  do,  but  as  it  is,  I  am 
in  the  dark.  You  may  go  home,  and  I  will  study 
the  case  till  to-morrow  evening,  and  then  I'll  try  to 


"  Hayden,  A.  S.  Early  History  of  Disciples  of  Christ  in  Western 
Reserve,  60,  61. 

^  MUlermial  Harbinffer,  II.,  408. 

"  rbid.,  408.  This  sermon  and  the  Gosi)e!I  stei>s  in  salvation  will 
be  considered  in  a  later  chapter. 

105 


ORIGIN    AND    EARLY    HISTORY 

treat  it. '  "*  The  people  were  astonished,  but  the 
appointed  hour  found  a  crowded  house,  and  proved 
the  beginning  of  a  successful  revival  meeting.*" 
Scott's  ability  as  speaker  may  be  illustrated  by  the 
following  incident.  In  1830,  while  preaching  on 
his  favorite  theme  of  the  Messiahship  before  a  large 
crowd  in  a  grove  near  Wheeling,  Virginia,  he  had 
as  one  of  his  audience  a  noted  auditor,  usually  very 
calm  and  self  composed — Alexander  Campbell. 
Since  Scott  was  at  his  best,  Campbell  became  en- 
thused: his  eyes  flashed,  his  face  glowed,  and  at 
last  he  shouted,  ' '  Glory  to  God  in  the  highest. ' ' " 

In  spite  of  his  oratorical  and  evangelistic  gifts, 
however,  Scott  was  often  deficient  in  tact  and  guilty 
of  repartee  not  conducive  to  harmony.  Thus,  at 
Salem,  after  he  had  baptized  forty  people  in  ten 
days  as  converts  to  Christ,  without  reference  to 
creed,  he  raised  opposition  by  asking,  "Who  will 
now  say  there  is  a  Baptist  church  in  Salem  ? "  "  On 
another  occasion,  a  man  who  was  unfriendly  to 
Scott's  preaching  and  on  notoriously  bad  terms 
with  all  his  neighbors  declared  to  the  evangelist,  ' '  I 
want  to  see  more  heart  religion  in  it;"  the  reply 
was,  ''Aye,  and  I  want  to  see  a  man  not  keep  all 
his  religion  in  his  heart,  but  let  some  of  it  come  out 
so  his  neighbors  can  see  it. "  "    Again,  to  a  Method- 


^  Davis,    M.    M.      The    Restoration    Movevnent    of    the    Nineteenth 
Century,    164,    165. 
»76td.,  165. 

■"  Davis,  M.  M.     How  the  Disciples  Began  and  Grew,  207. 
™  Hayden,  A.   S.     Disciples  in  Western  Reserve,  117. 
"Jftid.,   333. 

106 


OF   THE   DISCIPLES    OF   CHRIST 

ist  lady  who  had  said,  "You  have  to  sing  our 
songs/'  Scott  replied,  *'We  ought  to;  we  get  your 
converts. "~  The  evangelist's  talents,  nevertheless, 
multiplied  as  they  were  by  efficient  helpers,  brought 
marked  success.    Thus,  he  reported  in  1829: 

*'The  Gospel,  since  last  year,  has  been  preached  vdth 
great  success  in  Palmyra,  Deerfield,  Randolph,  Shalersville, 
Nelson,  Hiram,  etc.,  etc.,  by  Bros.  Finch,  Hubbard,  Ferguson, 
Bosworth,  Hayden,  and  others.  Several  new  churches  have 
been  formed;  and  so  far  as  I  am  enabled  to  judge,  the 
congregations  are  in  a  very  flourishing  condition.  .  .  . ' '  ^ 

Scott  combined  other  labors  with  his  preaching. 
In  the  autumn  of  1836,  Bacon  College  was  founded 
at  Georgetown,  and  Scott  served  as  president  for 
a  while."  In  1844,  he  was  located  at  Pittsburg 
again,  where  he  preached  for  the  church,  and  for 
the  one  at  Allegheny  City.  Moreover,  he  edited  the 
Protestant  Unionist,  which  did  good  service  to  Prot- 
estantism as  a  whole  and  to  the  Disciples  of  Christ 
in  particular.*^  In  addition,  Scott  helped  further 
the  growth  of  the  organization  idea  which  became 
prominent  in  the  forties.  In  Ohio,  Kentucky,  Mis- 
souri, Indiana,  and  Iowa,  as  well  as  in  Virginia  and 
a  few  other  st-ates,  the  feeling  developed  that  in 
order  to  do  the  work  weU,  a  definite  and  earnest 
co-operation  was  necessary." 


*•  Hayden,  A.  S.     Disciples  in  Western  Reserve,  173. 

«J6«i.,  173. 

«"  Moore,  W.  T.  A  OompreTiensive  History  of  the  Disciples  of 
Christ,  358. 

"  Davis,  M.  M.  The  Restoration  Movement  of  the  Nineteenth  Cen- 
tury, 165. 

•*  Moore,  W.  T.    A  Comprehensive  Mistory,  412. 

107 


ORIGIN    AND    EARLY    HISTORY 

The  closing  years  of  Scott's  life  were  spent  at 
Mayslick,  Kentucky,  from  which  place  he  made  fre- 
quent evangelistic  trips,  and  occasional  visits  to 
Alexander  Campbell  at  Bethany."  In  August,  185^1, 
he  delivered  three  eloquent  sermons  at  New  Lisbon, 
the  place  where  he  had  first  preached  the  Gospel 
steps  a  quarter  of  a  century  before.  Much  time 
during  these  last  years  was  devoted  to  his  principal 
work.  The  Messiahship,  which  was  published  in 
1859.  It  was  highly  commended  by  Campbell  as  a 
''very  readable,  interesting,  edifying,  cheering,  and 
fascinating  volume  from  his  most  estimable,  com- 
panionable and  amiable  fellow-laborer  in  the  great 
cause  of  Reformation. ' ' "  Richardson,  probably  a 
better  judge  than  his  father-in-law,  said:  ''This 
work  contained  .many  fine  thoughts  and  interesting 
analyses  of  the  great  themes  of  redemption,  and 
constituted  an  earnest  plea  for  the  union  of  Chris- 
tians in  the  simple  primitive  faith. ' ' "  Scott  fin- 
ished his  work  here  at  Mayslick,  about  two  years 
later,  April  23,  1861.'* 

It  is  hard  to  overemphasize  his  importance  to 
the  Disciples  of  Christ.  Alexander  Campbell  ranked 
him  next  to  his  father."  W.  T.  Moore,  one  of  the 
leading  historians  of  the  movement,  summed  up 
Scott's  contributions  to  the  Disciples  as  follows: 


**  Richardson,  R.     Memoirs  of  Alexander  OampieU,  II.,   587. 
^Ibid.,  II.,  641. 
'"Ibid.,  II.,  641. 
^  MiUenniaZ  Harhinger,  II.,   415. 

8'  Davis,    M.    M.      Th^   Restoration   Movement    of   the    Nineteenth- 
Oeni/ury,  166. 

108 


OF   THE   DISCIPLES   OF   CHRIST 

1.  Insistence  on  tlie  personal  element  and  tlie 
preaching  of  Christ. 

2.  Insistence  that  baptism  is  the  consummating 
act  of  the  sinner's  return  to  God. 

3.  Emphasis  on  the  promises  to  baptized  believ- 
ers: remission  of  sins,  the  gift  of  the  Holy  Spirit, 
and  the  hope  of  eternal  life.'^° 

In  the  words  of  another  historian: 

^^The  big  four  of  the  current  Eeformation  are  Thomas 
Campbell,  Alexander  Campbell,  Barton  W.  Stone,  and  Walter 
Scott.  The  last  named  is  fourth  in  enumeration,  but  by  no 
means  fourth  in  distinctive  importance.  In  originality  of 
conception,  vigor  of  presentation,  enthusiasm,  courage,  bold- 
ness and  eloquence  he  comes  near  heading  the  list.  He  was 
not  the  initiator  or  representative  of  any  organized  move- 
ment within  the  church  like  his  three  illustrious  comrades, 
but  so  far  as  the  distinctiveness  of  his  contributions  to  the 
new  movement  was  concerned,  he  stands  first  in  historical 
and  theological  importance. ' '  ''^ 


""^  A  Oomprehemive  History,  186-189. 

''^  Haley,   J.   J.      Makers  and  Holders   of   the   Reformation   Move- 
ment, 59. 


109 


ORIGESr   AND    EARLY   HISTORY 


IV 


RELATIONS  TO  OTHER  RELIGIOUS  BODIES 
—THE  PRESBYTERIANS 

WHEN  Thomas  Campbell  landed  at  Philadel- 
phia in  May,  1807,  he  found  the  Seceder 
Synod  in  session  there,  and  upon  presenting  his 
credentials,  he  was  cordially  received  and  immedi- 
ately assigned  to  the  Presbytery  of  Chartiers  in 
western  Pennsylvania.  In  this  charge  in  Washing- 
ton County,  he  found  old  friends  and  acquaint- 
ances, and  soon  became  popular  with  his  neighbors. 
The  Seceder  congregatipns  were  pleased  with  his 
earnestness,  piety,  and  ability.  Some  of  his  fellow 
ministers,  notwithstanding,  soon  began  to  think  that 
he  was  too  liberal  in  his  views.  On  one  occasion, 
when  he  was  deputed  to  visit  a  few  scattered  mem- 
bers who  lived  some  distance  up  the  Allegheny 
above  Pittsburg,  and,  aided  by  a  Mr.  Wilson,  help 
celebrate  communion,  he  was  so  touched  by  the 
destitute  condition  of  members  of  other  branches 
of  the  Presbyterian  family,  members  who  had  not 
partaken  of  the  Lord's  Supper  for  years,  that 
he  lamented  existing  party  divisions,  and  sug- 
gested that  all  pious  persons  who  felt  willing  and 
prepared    enjoy   with   them   the   benefits    of    com- 

110 


OF    THE    DISCIPLES    OF    CHRIST 

munion  service.  Mr.  Wilson  at  the  time  did  not 
publicly  oppose  these  proceedings,  but  in  private 
conversations,  he  discovered  that  Campbell  had  lit- 
tle respect  for  party  walls;  hence  his  sectarian 
prejudices  were  aroused.  At  the  next  meeting  of 
the  Presbytery  he  laid  the  case  before  it  in  the 
usual  form  of  "libel,"  the  chief  charges  being  that 
Mr.  Campbell  did  not  teach  strict  adherence  to 
church  standards  and  usages,  and  that  he  had  even 
shown  disapproval  of  some  things  in  the  standard. 
The  Presbytery  censured  Campbell  for  not  holding 
to  the  "Secession  Testimony,"  but  he  protested 
against  this  decision,  and  the  case  was  accordingly 
submitted  to  the  Synod  at  its  next  meeting."  Know- 
ing that  his  fellow  ministers  were  unfriendly  to 
him,  and  feeling  that  if  the  decision  of  the  Pres- 
bytery were  sustained,  he  would  have  to  sever  his 
connection  with  the  Seceder  connection,  Campbell 
addressed  an  earnest  appeal  and  defence  to  the 
Synod.    He  said: 

'*....  It  is,  therefore,  because  I  have  no  confidence, 
either  in  my  own  infallibility  or  in  that  of  others,  that  I 
absolutely  refuse,  as  inadmissible  and  schismatic,  the  intro- 
duction of  human  opinions  and  human  inventions  into  the 
faith  and  worship  of  the  Church.  Is  it,  therefore,  because  I 
plead  the  cause  of  the  scriptural  and  apostolic  worship  of 
the  Church,  in  opposition  to  the  various  errors  and  schisms 
which  have  so  awfully  corrupted  and  divided  it,  that  the 
brethren  of  the  Union  should  feel  it  difficult  to  admit  me  as 
their  fellow-laborer  in  that  blessed  work?  I  sincerely  rejoice 
with  them  in  what  they  have  done  in  that  way;   but  still, 


^  Bichardson,  B.     Memoira  of  Aleaxtnder  OamvpheU,  I.,  222-225. 
Ill 


ORIGIN   AND    EARLY   HISTORY 

all  is  not  yet  done;  and  surely  they  can  have  no  just  objec- 
tions to  go  farther.  Nor  do  I  presume  to  dictate  to  them 
or  to  others  as  to  how  they  should  proceed  for  the  glorious 
purpose  of  promoting  the  unity  and  purity  of  the  Church; 
but  only  beg  leave,  for  my  own  part,  to  walk  upon  such 
sure  and  peaceable  ground  that  I  may  have  nothing  to  do 
with  human  controversy,  about  the  right  or  wrong  side  of 
any  opinion  whatsoever,  by  simply  acquiescing  in  what  is 
written,  as  quite  sufficient  for  every  purpose  of  faith  and 
duty;  and  thereby  to  influence  as  many  as  possible  to  depart 
from  human  controversy,  to  betake  themselves  to  the  Scrip- 
tures, and,  in  so  doing,  to  the  study  and  practice  of  faith, 
holiness  and  love. 

'^And  all  this  without  any  intention  on  my  part  to  judge 
or  despise  my  Christian  brethren  who  may  not  see  with  my 
eyes  in  those  things  which,  to  me,  appear  indispensably 
necessary  to  promote  and  secure  the  unity,  peace  and  purity 
of  the  Church.  Say,  brethren,  what  is  my  offence,  that  I 
should  be  thrust  out  from  the  heritage  of  the  Lord,  or  from 
serving  him  in  that  good  work  to  which  he  has  been  gra- 
ciously pleased  to  call  me?  For  what  error  or  immorality 
ought  I  to  be  rejected,  except  it  be  that  I  refuse  to  acknowl- 
edge as  obligatory  upon  myself,  or  to  impose  upon  others, 
anything  as  of  Divine  obligation  for  which  I  cannot  produce 
a  '  Thus  saith  the  Lord ! '  This,  I  am  sure,  I  can  do,  while 
I  keep  by  his  own  word;  but  not  quite  so  sure  when  I  sub- 
stitute my  own  meaning  or  opinion,  or  that  of  others,  instead 
thereof. ''» 

After  the  reading  of  this  letter  and  the  presen- 
tation of  the  case  before  the  Synod,  that  body 
decided  that  ''there  were  such  informalities  in  the 
proceedings  of  the  Presbytery  in  the  trial  of  the 
case  as  to  afford  sufficient  reason  to  the  Synod  to 


Bicliardsoii,   E.      Memoirs   of  Alexander   OaanpbeU,   I.,   227. 
112 


OF   THE    DISCIPLES    OF    CHRIST 

set  aside  their  judgment  and  decision  and  to  re- 
lease the  protester  from  the  censure  inflicted  by  the 
Presbytery. ' '  ^  This  they  did.  A  select  committee, 
however,  examined  all  the  documents  relating  to 
the  trial  and  finally  reported  that  some  of  Camp- 
bell's answers  were 

''so  evasive  and  unsatisfactory,  and  highly  equivocal 
upon  great  and  important  articles  of  revealed  religion,  as 
to  give  ground  to  conclude  that  he  has  expressed  sentiments 
very  different  upon  these  articles,  and  from  the  sentiments 
held  and  professed  by  this  church,  and  are  sufficient  grounds 
to  infer  censure. ' '  * 

Because  he  hated  to  separate  from  the  Seceders, 
Campbell  submitted  to  the  decision,  declaring, 
nevertheless,  'Hhat  his  submission  should  be  under- 
stood to  mean  no  more,  on  his  part,  than  an  act  of 
deference  to  the  judgment  of  the  court,  that,  by  so 
doing,  he  might  not  give  offence  to  his  brethren  by 
manifesting  a  refractory  spirit, ' '  ^  He  now  hoped 
to  continue  his  labors  in  peace,  but  persecution  be- 
came more  bitter;  hence  he  finally  presented  to  the 
Synod  a  formal  renunciation  of  its  authority,  de- 
claring that  he  abandoned  "all  ministerial  connec- 
tion" with  it,  and  would  hence  forth  hold  himself 
"utterly  unaffected  by  its  decisions."' 

In  spite  of  his  withdrawal  from  the  Seceders, 
however,    Thomas    Campbell    continued    his    minis- 


'  Richardson,  R.     Memoira  of  Alexander  OannpheU,  I.,   229. 
*IUd.,  I.,   229. 
'Hid.,  I.,  229. 
»JZ>*d.,  I.,  230. 

8  '    '  113 


ORIGIN    AND    EARLY    HISTORY 

terial  labors.  Because  of  his  great  personal  influ- 
ence in  Washington  and  Allegheny  Counties,  and 
the  novelty  and  force  of  the  plea  which  he  made 
for  liberality  and  Christian  union  based  on  the 
Bible  alone,  large  numbers  flocked  to  hear  him. 
Sometimes  these  meetings  were  in  the  shade  of  a 
maple  grove,  but  more  often  they  were  held  at  the 
homes  of  his  old  Irish  neighbors.  Noticing  that 
many  of  these  were  regular  in  their  attendance  and 
seemingly  convinced  of  the  correctness  of  his  teach- 
ing, he  proposed  a  meeting  to  give  more  definite- 
ness  to  the  movement  in  which  they  were  engaged. 
Since  the  proposition  was  received  with  favor,  the 
meeting  was  called  at  the  house  of  Abraham  Altars,^ 
who  lived  between  Mount  Pleasant  and  Washington. 
The  leader  in  this  meeting,  Thomas  Campbell, 
offered  no  special  objections  to  confessions  of  faith. 
He  dissented  from  little  in  the  Westminster  Confes- 
sion, except  the  chapter  which  gave  the  clergy  a 
position  and  authority  which  he  considered  unau- 
thorized and  which  had  been  frequently  abused. 
He  knew  that  most  Protestant  formularies  con- 
ceded the  Bible  to  be  the  only  rule  of  faith  and 
practice ;  hence  he  felt  that  he  should  exercise  the 
privilege  and  duty  of  urging  upon  all  parties  the 
adoption  of  that  concession.  In  this  view,  he  was 
encouraged  by  the  many  pious  and  intelligent  per- 
sons who  were  dissatisfied  with  the  existing  religious 
parties,  sick  pf  petty  religious  jealousies,  and  anx- 


'  Altars  was  not  a  member  of  any  chtirch,  but  he  was  an  earnest 
friend  of  the  movement. 

114 


OF   THE   DISCIPLES    OF   CHRIST 

ious  for  the  exaltation  of  the  Bible  in  preference  to 
man-made  creeds/ 

A  rather  large  audience  assembled  at  the  ap- 
pointed time  in  the  home  of  Mr.  Altars.  At  the 
close  of  an  earnest  address,  Campbell  proposed  as  a 
rule  for  all  time:  ''Where  the  Scriptures  speak,  we 
speak;  and  where  the  Scriptures  are  silent,  we  are 
silent.""  For  quite  a  while  no  one  moved.  Then 
a  shrewd  Scotch  Seceder,  named  Andrew  Munro, 
postmaster  and  bookseller  at  Canonsburg,  arose  and 
said:  ''Mr.  Campbell,  if  we  adopt  that  as  a  basis, 
then  there  is  an  end  of  infant  baptism. ' '  ^°  Camp- 
bell replied:  "Of  course,  if  infant  baptism  be  not 
found  in  Scripture,  we  can  have  nothing  to  do  with 
it. "  "  Immediately,  Thomas  Acheson  of  Washing- 
ton rose,  advanced  a  short  distance,  laid  his  hand 
on  his  heart,  and  said  with  great  feeling:  "I  hope 
I  may  never  see  the  day  when  my  heart  will  re- 
nounce that  blessed  saying  of  the  Scripture,  'Suffer 
little  children  to  come  unto  me,  and  forbid  them 
not,  for  of  such  is  the  kingdom  of  heaven. '  "  "  He 
was  so  deeply  moved  that  he  broke  into  tears,  and 
was  leaving  the  room  when  James  Foster  cried  out: 
"Mr.  Acheson,  I  would  remark  that  in  the  portion 
of  Scripture  you  have  quoted  there  is  no  reference, 
whatever,  to  infant  haptism.' ' "    Without  replying. 


8  Richardson,  R.     MeTnoire  of  Aleccander  OampheU,  I.,   231-233. 

*rbid.,  I.,  236. 

^°rbid.,  I.,  238. 

^rbid.,  I.,  238. 

^rbid.,  I.,  238  and  Matthew  19:  14. 

**  Richardson,   R.     Memoir 8  of  Alexander  OampbeU,  I.,  238. 

115 


ORIGIN    AND    EARLY    HISTORY 

Acheson  went  out  to  weep  alone.  After  further 
discussion  and  conference,  the  rule  was  adopted 
with  apparent  unanimity,  no  valid  objection  being 
made  against  it."  Concerning  the  importance  of 
this  rule  and  action,  Richardson  said: 

''It  was  from  the  moment  when  these  significant  words 
were  uttered  and  accepted  that  the  more  intelligent  ever 
after  dated  the  formal  and  actual  commencement  of  the 
Eeformation  which  was  subsequently  carried  on  with  so  much 
success,  and  which  has  already  produced  such  important 
changes  in  religious  society  over  a  large  portion  of  the 
world.  ^'^= 

A  few  people  feared  that  the  conclusion  so 
promptly  reached  by  Andrew  Munro  concerning 
infant  baptism  was  correct;  hence  they  began  to 
leave  one  by  one.  These  defections  gave  rise  to 
much  discussion.  James  Foster  had  been  convinced 
while  in  Ireland  that  there  was  no  Scriptural  foun- 
dation for  infant  baptism,  and  he  was  very  out- 
spoken in  his  views.  Thomas  Campbell,  on  the 
other  hand,  was  not  yet  convinced  that  the  prin- 
ciple adopted  necessarily  involved  any  direct  oppo- 
sition to  infant  baptism.  He  wanted  to  leave  the 
question  to  the  individual,  to  consider  it  a  non- 
essential, and  less  important  than  the  great  matters 
of  faith  and  righteousness.  One  day,  while  he  and 
Foster  were  riding  along,  he  urged  these  views 
with  considerable  warmth."     Foster  finally  turned 


**  Richardson,   R.     Memoirs  of  Aleicamder  OampbeU,  I.,  238. 
^'^Ibid.,  I.,  237. 
^'Tbid.,  I.,   239,   240. 

116 


OF   THE   DISCIPLES    OF   CHRIST 

to  him  and  asked  with  great  emphasis:  "Father 
Campbell,  how  could  you,  in  the  absence  of  any 
authority  in  the  Word  of  God,  baptize  a  child  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Spirit  ? "  "  Campbell 's  face  colored,  he  be- 
came momentarily  irritated,  and  replied  in  an 
offended  tone,  ''Sir,  you  are  the  most  intractable 
person  I  ever  met. "  '^  In  spite  of  these  petty 
differences,  however,  the  men  were  united  in  the 
object  of  promoting  Christian  union  and  peace  in 
the  religious  world.  In  order  to  realize  that  aim 
more  effectually  they  organized  themselves  into  a 
regular  association  under  the  name  of  "The  Chris- 
tian Association"  of  Washington,  at  a  meeting  held 
at  the  headwaters  of  Buffalo,  August  17,  1809,  and 
also  appointed  a  committee  of  twenty-one  to  meet 
and  confer  together,  and,  with  the  assistance-  of 
Thomas  Campbell,  to  find  the  proper  means  to  effect 
the  objects  of  the  Association.'* 

In  as  much  as  the  services  held  in  the  private 
homes  were  found  to  be  inconvenient,  the  members 
decided  to  provide  a  regular  place  of  worship.  The 
neighbors  accordingly  assembled  and  erected  a  log 
building  on  the  Sinclair  farm,  some  three  miles 
from  Mount  Pleasant  and  on  the  road  from  Wash- 
ington at  the  place  where  it  was  crossed  by  the 


"  Richardson,  R.     Memoirs  of  Alexander  Oa/mpbeU,  I.,  240. 

^^Ihid.,  I.,  240. 

^"  This  association,  in  spite  of  the  disclaimers  of  the  leaders  and 
the  fact  that  the  Brash  Run  Church  was  not  organized  until  May  4, 
1811,  really  marked  the  beginning  of  the  church  which  is  now  offi- 
cially designated   "Disciples  of  Christ." 

117 


ORIGIN    AND    EARLY    HISTORY 

road  from  Middletown  to  Canonsburg.  In  this 
house  Thomas  Campbell  continued  to  meet  his 
hearers  regularly.  At  a  nearby  home,  that  of  a 
Mr.  Welch,  he  roomed;  here  in  a  quiet  upstairs 
room  he  pursued  his  studies  and  wrote  the  epoch 
making  Declaration  and  Address.  When  this  was 
finished,  he  called  a  special  meeting  of  the  leading 
members,  and  read  it  to  them  for  their  approval 
and  adoption.  Since  they  unanimously  approved 
the  document,  it  was  immediately  ordered  printed." 
In  as  much  as  it  was  and  still  is  of  very  great  im- 
portance because  of  its  ardent  and  powerful  appeal 
for  unity  on  the  practice  of  the  primitive  New 
Testament  Church,  rather  extensive  quotations  are 
given : 

*'....  Ministers  of  Jesus,  you  can  neither  be  ignorant 
of  nor  unaffected  with  the  divisions  and  corruptions  of  his 
church.  His  dying  commands,  his  last  and  ardent  prayers 
for  the  visible  unity  of  his  professing  people,  will  not  suffer 
you  to  be  indifferent  in  this  matter.  You  will  not,  you  can- 
not, therefore,  be  silent  upon  a  subject  of  such  vast  impor- 
tance to  his  personal  glory  and  the  happiness  of  his  people — 
consistently  you  cannot;  for  silence  gives  consent.  You  will 
rather  lift  up  your  voice  like  a  trumpet  to  expose  the  heinous 
nature  and  dreadful  consequences  of  those  unnatural  and 
anti  christian  divisions,  which  have  so  rent  and  ruined  the 
Church  of  God.  Thus,  in  justice  to  your  station  and  char- 
acter, honored  of  the  Lord,  would  we  hopefully  anticipate 
your  zealous  and  faithful  efforts  to  heal  the  breaches  of 
Zion;  that  God^s  dear  children  might  dwell  to-gether  in 
unity  and  love;  but  if  otherwise  .  .  .  forbear  to  utter  it 
(see  Mai.  2:1-10). 


">  Richardson,  B.     Memoirs  of  Alexander  Oam/pheU,  I.,  241,  242. 
118 


OF    THE    DISCIPLES    OF    CHRIST 

''O!  that  ministers  and  people  would  but  consider  that 
there  are  no  divisions  in  the  grave,  nor  in  that  world  which 
lies  beyond  it!  there  our  divisions  must  come  to  an  endl 
we  must  all  unite  there  I  Would  to  God  we  could  find  in  our 
hearts  to  put  an  end  to  our  short  lived  divisions  here ;  that  so 
we  might  leave  a  blessing  behind  us;  even  a  happy  and 
united  church.  What  gratification,  what  utility,  in  the 
meantime,  can  our  divisions  afford,  either  to  ministers  or 
people?  Should  they  be  perpetuated  till  the  day  of  judg- 
ment, would  they  convert  one  sinner  from  the  error  of  his 
ways,  or  save  a  soul  from  death?  Have  they  any  tendency 
to  hide  the  multitude  of  sins  that  are  so  dishonorable  to 
God,  and  hurtful  to  his  people?  Do  they  not  rather  irritate 
and  produce  them?  How  innumerable  and  highly  aggravated 
are  the  sins  they  have  produced,  and  are  at  this  day  produc- 
ing, both  among  professors  and  profane.  We  entreat,  we 
beseech  you  then  dear  brethren,  by  all  those  considerations, 
to  concur  in  this  blessed  and  dutiful  attempt.  What  is  the 
work  of  all,  must  be  done  by  all.  .  .  .  * '  ^ 

Thirteen  important  propositions  were  advanced: 
*'l.  That  the  Church  of  Christ  upon  earth  is 
essentially,  intentionally,  and  constitutionally  one; 
consisting  of  all  those  in  every  place  that  profess 
their  faith  in  Christ  and  obedience  to  him  in  all 
things  according  to  the  Scriptures  and  that  mani- 
fest the  same  by  their  tempers  and  conduct,  and  of 
none  else ;  as  none  else  can  be  truly  and  properly 
called  Christians. ' '  ^ 

2.  This  article  emphasized  the  duty  of  co-opera- 
tion and  unity  among  the  particular  and  distinct 
societies  of  the  Church  of  Christ  on  earth. 


*^  Young,  <D.  A.    Historical  Doctements  Advocating  Ohristian  Union, 
100-102. 

'^Jlid.,  103. 

119 


ORIGIN    AND    EARLY    HISTORY 

3.  In  order  to  make  that  union  possible  nothing 
should  be  required  of  Christians  as  articles  of  faith 
or  terms  of  communion  but  what  was  clearly  taught 
and  "enjoined  upon  them"  in  the  Bible. 

"4.  That  although  the  Scriptures  of  the  Old 
and  New  Testaments  are  inseparably  connected, 
making  together  but  one  perfect  and  entire  revela- 
tion of  the  Divine  will,  for  the  edification  and  sal- 
vation of  the  Church,  and  therefore  in  that  respect 
can  not  be  separated;  yet  as  to  what  directly  and 
properly  belong  to  their  immediate  object,  the  New 
Testament  is  as  perfect  a  constitution  for  the  wor- 
ship, discipline,  and  government  of  the  New  Testa- 
ment church,  as  the  Old  Testament  was  for  the 
worship,  discipline,  and  government  of  the  Old 
Testament  church,  and  the  particular  duties  of  its 
members. "  "^ 

5.  This  article  declared  against  man  made  laws, 
and  said  that  nothing  should  be  received  into  the 
faith  or  worship  or  made  a  term  of  communion 
among  Christians  unless  it  were  as  old  as  the  New 
Testament. 

"6.  No  .  .  .  deductions  or  inferential  truths 
ought  to  have  any  place  in  the  church's  confes- 
sion."" 

7.  The  seventh  proposition  declared  that  doc- 
trinal exhibitions  of  Divine  truths  and  testimonies 
opposed   to   prevailing   error   were    expedient,    but 


2*  Young*  0.  A.     Ristorical  DocwmerUs  .  .  .  ,  109. 
»^n>id.,  110. 

120 


OF   THE   DISCIPLES    OF   CHRIST 

that  they  should  not  be  made  terms  of  communion, 
for  they  necessarily  contained  inferential  truths. 

8.  The  eighth  article  stated  that  a  knowledge  of 
the  lost  and  perishing  condition  and  of  the  way  of 
salvation  through  Christ,  accompanied  by  a  profes- 
sion of  faith  in  and  shown  by  obedience  to  Christ 
in  all  things  according  to  the  Bible  was  all  that  was 
necessary  for  admission  into  His  church. 

9.  All  who  have  made  such  a  profession  should 
mutually  love  and  help  each  other. 

**10.  That  divisions  among  the  Christians  is  a 
horrid  evil,  fraught  with  many  evils.  It  is  anti 
Christian,  as  it  destroys  the  visible  unity  of  the 
body  of  Christ;  as  if  he  were  divided  against  him- 
self, excluding  and  excommunicating  a  part  of  him- 
self. It  is  anti  scriptural,  as  being  strictly  pro- 
hibited by  his  sovereign  authority;  a  direct  viola- 
tion of  his  express  command.  It  is  anti  natural,  as 
it  excites  Christians  to  contemn,  to  hate,  and  oppose 
one  another,  who  are  bound  by  the  highest  and 
most  endearing  obligations  to  love  each  other  as 
brethren,  even  as  Christ  has  loved  them.  In  a  word, 
it  is  productive  of  confusion  and  of  every  evil 
work."^ 

''11.  That  (in  some  instances)  a  partial  neglect 
of  the  expressly  revealed  will  of  God,  and  (in 
others)  an  assumed  authority  for  making  the  appro- 
bation of  human  opinions  and  human  inventions  a 
term  of  communion,  by  introducing  them  into  the 


Toting,  O.  A.     Higtorical  Documents  .  .  .  ,  112,   118. 
121 


ORIGIN    AND    EARLY    HISTORY 

constitution,  faith,  or  worship  of  the  church,  are, 
and  have  been,  the  immediate,  obvious,  and  univer- 
sally acknowledged  causes,  of  all  the  corruptions 
and  divisions  that  ever  have  taken  place  in  the 
Church  of  God. 

*'12.  That  all  that  is  necessary  to  the  highest 
state  of  perfection  and  purity  of  the  Church  upon 
earth  is,  first,  that  none  be  received  as  members 
but  such  as  having  that  due  measure  of  Scrip- 
tural self  knowledge  described  above,  do  profess 
that  faith  in  Christ  and  obedience  to  him  in  all 
things  according  to  the  Scriptures;  nor  secondly, 
that  any  be  retained  in  her  communion  longer  than 
they  continue  to  manifest  the  reality  of  their  pro- 
fession by  their  temper  and  conduct.  Thirdly,  that 
her  ministers,  duly  and  Scripturally  qualified,  in- 
culcate none  other  things  than  those  very  articles 
of  faith  and  holiness  expressly  revealed  and  enjoined 
in  the  word  of  God.  Lastly,  that  in  all  their  admin- 
istrations they  keep  close  by  the  observance  of  all 
Divine  ordinances,  after  the  example  of  the  primi- 
tive church,  exhibited  in  the  New  Testament;  with- 
out any  additions  whatsoever  of  human  opinions  or 
inventions  of  men. 

*'13.  Lastly.  That  if  any  circumstantials  indis- 
pensably necessary  to  the  observance  of  Divine 
ordinances  be  not  found  upon  the  page  of  express 
revelation,  such,  and  such  only,  as  are  absolutely 
necessary  for  this  purpose  should  be  adopted  under 
the  title  of  human  expedients,  without  any  pre- 
tense to  a  more  sacred  origin,  so  that  any  subse- 

122 


OF    THE    DISCIPLES    OF    CHRIST 

quent  alteration  or  difference  in  the  observance  of 
these  things  might  produce  no  contention  nor  divi- 
sion in  the  church. ' '  ^ 

One  of  the  most  noteworthy  things  about  this 
Address  was  that  the  society  did  not  at  all  recog- 
nize itself  as  a  church,  but  simply  as  an  organiza- 
tion for  the  promotion  of  Christian  union.  Neither 
Thomas  Campbell  nor  any  one  associated  with  him, 
however,  realized  all  that  was  involved  in  the  prin- 
ciples advocated.    The  Address  expressly  stated: 

''We  have  no  nostrum,  no  peculiar  discovery  of  our  own, 
to  propose  to  fellow-Christians,  for  the  fancied  importance 
of  which  they  should  become  followers  of  us.  We  propose 
to  patronize  nothing  but  the  inculcation  of  the  express  Word 
of  God,  either  as  to  matter  of  faith  or  practice;  but  every 
one  that  has  a  Bible,  and  can  read  it,  can  read  this  for 
himself.  Therefore,  we  have  nothing  new.  Neither  do  we 
pretend  to  acknowledge  persons  to  be  ministers  of  Christ, 
and  at  the  same  time,  consider  it  our  duty  to  forbid  or 
discourage  people  to  go  to  hear  them,  merely  because  they 
may  hold  some  things  disagreeable  to  us,  much  less  to  encour- 
age their  people  to  leave  them  on  that  account. ' '  " 

In  the  pamphlet  all  possible  objections  were  so 
fully  but  kindly  refuted  that  ''no  attempt  was  ever 
made  by  the  opposers  of  the  proposed  movement  to 
controvert  directly  a  single  position  which  it  con- 
tained. ' '  ''^  The  work  had  been  completed  when 
Alexander  Campbell  reached  this  country,  but  the 


28  Young,    0.    A.      Historical   Docv/ments    .    .    .    ,    113,    114.      The 
whole  Address,   with  api)endices,  etc.,  is  found  on  pages   71-209. 

^  Richardson,  R.     Memoirs  of  Alexander  OampbeU,  I.,   263,   264. 
28J&id.,  I.,  278. 

123 


ORIGIN    AND    EARLY    HISTORY 

son  was  one  of  the  first  to  read  the  proof  sheets. 
He  at  once  gave  it  his  approval,  for  the  thirteen 
propositions  expressed  clearly  the  convictions  which 
he  had  reached  in  Scotland.  Not  long  afterwards, 
when  his  father  inquired  as  to  his  plans  for  the 
future,  he  told  him  that  he  had  decided  to  devote 
his  life  to  the  support  of  the  principles  and  views 
expressed  in  the  Declaration  and  Address.  He  felt 
the  call  of  duty  so  strongly  that  he  refused  a  flat- 
tering offer  of  $1000  a  year  and  other  inducements 
to  take  charge  of  an  academy  in  Pittsburg.'^  He 
determined,  moreover,  never  to  receive  compensa- 
tion for  his  ministerial  work,  even  though  his  father 
declared,  ''Upon  these  principles,  my  dear  son,  I 
fear  you  will  have  to  wear  many  a  ragged  coat. ' ' " 
After  Thomas  Campbell  learned  his  son's  inten- 
tion of  devoting  himself  to  the  ministry,  he  advised 
him  to  study  the  Bible  carefully  and  persistently 
for  six  months.  In  following  his  father's  advice 
with  regard  to  studies,  the  son  arranged  the  follow- 
ing daily  program  for  his  spare  time  during  the 
winter  of  1810 : 

Study  of  Greek  from  8  to  9  each  moming. 

Study  of  Latin  from  11  to  12  each  morning. 

One-half  hour  for  the  study  of  Hebrew — between  12  and  1. 


29  In  1810  this  city  had  a  population  of  4740  living  in  some  767 
houses,  eleven  of  which  were  stone,  283  brick  and  473  frame  and  log. 
At  the  time  of  Alexander  Campbell's  death  in  1866,  the  population 
was  about  125,000  (Richardson,  R.  Memoirs  of  Alexander  Oamp- 
bell,  I.,   247,   275). 

"o  Richardson,  R.  Memoirs  of  Alexander  OampheU,  I.,  275.  It 
is  only  fair  fo  remark  that  Alexander  Campbell  was  not  yet  rich  when 
he  reached  this  decision. 

124 


OF    THE    DISCIPLES    OF    CHRIST 

Two  hours  for  memorizlTig  ten  verses  of  Scripture  and 
reading  the  same  in  the  original  language  with  Henry  and 
Scott's  notes  and  observations. 

Other  reading  and  studies  as  time  permits,  with  special 
reference  to  church  history .^^ 

In  May,  1810,  in  obedience  to  his  father's  re- 
quest, Alexander  Campbell  gave  his  first  exhorta- 
tion, and  on  July  15,  of  the  same  year,  he  delivered 
his  first  sermon,  which  was  based  on  Matthew  7 :  24- 
27.  This  effort  was  a  decided  success;  hence  his 
services  were  soon  in  continuous  demand.  During 
the  first  year,  he  preached  one  hundred  and  six 
times.  He  committed  these  early  sermons  word  for 
word,  but  he  soon  gave  up  this  practice,  and  relied 
upon  notes  or  entirely  on  memory.^  The  father 
early  began  to  respect  the  abilities  and  judgment 
of  his  son,  but  on  October  2,  1810,  against  the  ad- 
vice of  that  son,  he  petitioned  to  the  Synod  of  Pitts- 
burg, meeting  at  Washington,  to  be  received  into 
communion.  The  elder  Campbell's  motive  was  good 
— he  hated  to  cause  division.  The  result,  however, 
justified  the  wisdom  of  the  son,  for  the  Synod  re- 
fused the  request.  Since  Thomas  Campbell  insisted 
on  reasons  being  given,  the  Synod  determined  to 
return  the  following  answer  to  his  inquiry: 

*'It  was  not  for  any  immorality  in  practice,  but,  in  addi- 
tion to  the  reasons  before  assigned,  for  expressing  his  belief 
that  there  are  some  opinions  taught  in  our  Confession  of 
Faith    which    are   not   founded   in   the    Bible,    and    avoiding 


^  Richardson,  R.     Memoirs  of  Alexander  OampbeU,  I.,  278,  279. 
"^Tbid.,  I.,  312-326. 

125 


ORIGIN    AND    EARLY    HISTORY 

to  designate  them;  for  declaring  that  the  administration 
of  baptism  to  infants  is  not  authorized  by  scriptural  pre- 
cept or  example,  and  is  a  matter  of  indifference,  yet  admin- 
istering that  ordinance  while  holding  such  an  opinion;  for 
encouraging  or  countenancing  his  son  to  preach  the  gospel 
without  any  regular  authority;  for  opposing  creeds  and  con- 
fessions as  injurious  to  the  interests  of  religion;  and,  also, 
because  it  is  not  consistent  with  the  regulations  of  the  Pres- 
byterian Church  that  Synod  should  form  a  connection  with 
any  ministers,  churches  or  associations;  that  the  Synod 
deemed  it  improper  to   grant  his  request. ' '  ^ 

The  minutes  of  the  Synod  continued: 

''On  reading  the  above  to  Mr.  Campbell,  he  denied  hav- 
ing said  that  infant  baptism  was  a  matter  of  indifference, 
and  declared  that  he  admitted  many  truths  drawn  by  fair 
induction  from  the  Word  of  God;  acknowledged  that  he 
opposed  creeds  and  confessions  when  they  contained  any- 
thing not  expressly  contained  in  the  Bible;  that  he  believes 
tliere  are  some  things  in  our  Confession  of  Faith  not  ex- 
pressly revealed  in  the  Bible.  He  also  declared  that  he  felt 
himself  quite  relieved  from  the  apprehension,  which  he  at 
first  had  with  respect  to  his  moral  character. ' '  ^ 

With  the  exception  of  Alexander  Campbell,  the 
members  of  the  Association  seemed  willing  to  let 
the  Synod's  action  pass,  for  they  desired  to  avoid 
religious  controversy.  The  young  minister,  how- 
ever, announced  a  discourse  for  November  1,  1810, 
on  the  principles  and  designs  of  the  Association 
"for  the  purpose  of  obviating  certain  mistakes  and 
objections  which  ignorance  or  willful  opposition  has 


^  Richardson,  R.     M&moirs  of  AlesMmder  OampbeU,  I.,  828. 
*^Ibid.,  I.,  828. 

126 


OF    THE    DISCIPLES    OF    CHRIST 

attached  to  the  humble  and  well-meant  attempts  of 
the  Society  to  promote  a  thorough  scriptural  refor- 
mation, as  testified  in  their  address  to  the  friends 
and  lovers  of  peace  and  truth  throughout  all  the 
churches. "  ^  A  large  audience  assembled  at  the  ap- 
pointed time  and  place.  Campbell  in  a  long  and 
well  received  discourse  considered  the  following 
charges : 

1.  The  principle  and  plan  adopted  have  a  ten- 
dency to  increase  divisions,  and  to  terminate  in  a 
new  party. 

2.  The  plan  tends  to  degrade  the  ministerial 
character. 

3.  It  opens  a  door  to  corruption  in  discipline. 

4.  A  nominal  approbation  of  the  Bible  is  made 
a  satisfactory  test  of  truth. 

5.  The  principles  adopted  exclude  infant  bap- 
tism. 

6.  The  plan  tends  to  establish  independent 
church  government. 

7.  It  opens  a  door  for  lay  preaching. 

A  few  other  charges,  namely,  that  the  principles 
of  the  Association  would  exclude  females  from  the 
Lord's  table,  and  would  abrogate  the  Sabbath  were 
also  made.^ 

A  study  of  this  discourse  shows  the  following 
things  with  regard  to  the  views  of  the  Campbells: 

1.  That  they  believed  the  religious  parties  had 
the  substance  of  Christianity,  but  not  'Hhe  form  of 


Richardson,  R.     Memoirs  of  Alexander  Campbell,  I.,   335. 
Ibid.,  I.,  335-347. 

127 


ORIGIN    AND    EARLY    HISTORY 

sound  words,"  and  that  the  main  purpose  of  the 
proposed  reformation  was  the  abolition  of  every 
human  system,  and  the  adoption  of  ''this  form  of 
sound  words"  as  the  basis  of  union. 

2.  That  they  considered  each  church  an  inde- 
pendent organization,  with  its  own  internal  govern- 
ment by  bishops  and  deacons,  but  not  so  independ- 
ent of  other  churches  as  to  exclude  fraternal  rela- 
tions, 

3.  That  they  believed  lay  preaching  authorized, 
and  denied  a  Scriptural  distinction  between  clergy 
and  laity. 

4.  That  they  regarded  infant  baptism  as  with- 
out direct  Scriptural  authority,  but  as  a  matter  of 
forbearance,  allowable  even  as  Paul  and  James  for 
a  while  permitted  circumcision  because  of  Jewish 
prejudices. 

5.  That  they  foresaw  the  possibility  of  being 
forced  to  turn  the  Christian  Association  into  a  sepa- 
rate church  "in  order  to  carry  out  for  themselves 
the  duties  and  obligations  enjoined  on  them  in  the 
Scriptures. 

''6.  That  is  receiving  nothing  but  what  was  ex- 
pressly revealed,  they  foresaw  and  admitted  that 
many  things  deemed  precious  and  important  by  the 
existing  religious  societies,  must  inevitably  be  ex- 
cluded.""' 

A  little  later,  Alexander  Campbell,  when  pressed 
for  reasons,  said  that  he  did  not  dare  to  be  a  party 
man  because: 


'"■  Richardson,  R.     Memoirs  of  Alexander  Ocumphell,  I.,   848,   349. 
128 


OF   THE   DISCIPLES    OF   CHRIST 

1.  Christ  had  forbidden  it. 

2.  No  party  would  receive  into  communion  all 
whom  God  would  receive  into  heaven,  that  God 
loved  his  children  more  than  he  did  man's  creeds, 
and  that  the  Bible  was  made  for  man,  and  not  man 
for  the  Bible.  Anticipating  a  question,  he  declared 
that  he  could  not  join  a  party  and  let  those  things 
alone,  for: 

3.  The  man  who  promoted  the  interests  of  a 
party  stood  next  in  guilt  to  the  man  who  made  it. 

4.  All  parties  opposed  reformation.  ''They  all 
pray  for  it,  but  they  will  not  work  for  it.  None  of 
them  dare  return  to  the  original  standard.  I  speak 
not  against  any  denomination  in  particular,  but 
against  all.  I  speak  not  against  any  system  of  truth, 
but  against  all  except  the  Bible.  .  ,  ."^ 

About  this  time,  Alexander  Campbell  formed 
the  acquaintance  of  a  Mr.  John  Brown,  a  wealthy 
farmer  friend  of  his  father.  This  rich  agricul- 
turist became  his  father-in-law  on  March  12,  1811, 
when  he  married  Margaret  Brown.  One  evening, 
just  before  this  marriage,  Mr.  Brown  managed  to 
start  a  debate  on  baptism  between  Alexander  Camp- 
bell and  a  traveling  Baptist  minister.  The  contro- 
versy waxed  warm.  The  speakers  compared  the 
Christian  and  Jewish  institutions.  Campbell  took 
up  the  cause  of  pedobaptism  with  more  than  usual 
skill,  but  the  direct  Scripture  quotations  of  his 
opponent  baffled  him;  hence  he  took  the  position 


Richardson,  R.     Metiwirs  of  Alexander  Campbell,  I.,  353,  354. 
9  129 


ORIGIN    AND    EARLY    HISTORY 

that  infant  baptism,  like  circumcision  in  the  early 
church,  should  be  considered  a  matter  of  forbear- 
ance. The  close  communion  Baptist  vigorously  at- 
tacked this  claim,  and  the  talk  was  prolonged  until 
near  morning.  Before  separating,  the  debaters 
agreed  to  meet  again  in  two  weeks  in  order  to  con- 
tinue the  discussion.  The  meeting  took  place  at  the 
appointed  time,  but  Campbell  did  not  feel  satisfied 
with  the  arguments  which  he  had  prepared;  conse- 
quently he  asked  for  a  further  adjournment.  The 
debate  was  never  renewed."* 

Since  Thomas  Campbell  soon  came  to  the  con- 
clusion that  it  was  necessary  to  form  an  independ- 
ent church  because  of  the  attitude  the  religious 
bodies  had  taken,  the  question  was  considered  and 
agreed  to  at  the  next  meeting  of  the  Association. 
He  then  proposed  that  each  person  should  be  re- 
quired to  give  a  satisfactory  answer  to  the  ques- 
tion, ''What  is  the  meritorious  cause  of  a  sinner's 
acceptance  with  God  ? "  *"  Most  answered  satisfac- 
torily, but  two  did  not;  hence  their  admission  was 
postponed.  Both  later  proved  unworthy,  and  were 
denied  admission.  James  Foster  did  not  attend  this 
meeting;  therefore,  when  all  assembled  Saturday, 
May  4,  1811,  for  the  purpose  of  organization,  the 
question  came  up,  ''Is  James  Foster  a  member,  not 
having  been  present  at  the  time  the  test  question 
was    propounded  ? "  *^      Alexander    Campbell,    who 

*"  Richardson,  R.     Memoirs  of  Alexander  OwmpheU,  I.,  854-363. 
*^I}>id.,  I.,  367. 
"/&wi.,  I.,  367. 

130 


OF   THE   DISCIPLES   OF   CHRIST 

was  not  convinced  that  there  was  authority  for 
such  a  test,  arose  at  once  and  said:  ** Certainly 
James  Foster  is  a  member,  having  been  with  us 
from  the  beginning,  and  his  religious  sentiments 
being  perfectly  well  known  to  all. ' '  *"  The  test 
question,  consequently,  was  not  asked  him  nor  any 
one  else  thereafter. 

At  this  meeting  Thomas  Campbell  was  appointed 
elder,  Alexander  Campbell  was  licensed  to  preach 
the  Gospel,  and  four  deacons  were  chosen.  On  the 
next  day  the  church  held  its  first  communion  ser- 
vice, and  the  newly  licensed  minister  preached  from 
John  6 :  48,  * '  I  am  that  bread  of  life. ' '  The  speaker 
discussed  the  communion  service,  and  the  duties 
and  joys  of  a  Christian  in  celebrating  the  Lord's 
Supper.  Some  of  the  members  noticed,  however, 
that  Joseph  Bryant  and  one  or  two  others  who  had 
given  satisfactory  answers  to  the  test  question  did 
not  commune.  When  the  first  was  asked  for  a 
reason,  he  replied  that  he  did  not  consider  himself 
authorized  to  partake,  because  he  had  never  been 
baptized.  This  proved  to  be  the  case  with  the 
other  two  members — Margaret  Fullerton,  whose 
father  had  been  a  Baptist,  and  Abraham  Altars, 
whose  father  had  been  a  deist.  The  question  of 
baptism  thus  assumed  a  new  and  more  practical 
aspect.** 

The  elder  Campbell  had  serious  scruples  about 
baptizing  those  who  had  already  been  recognized 

*2  Richardson,  R.     M.emovr8  of  Alexander  OwmpheU,  I.,  367. 
"7&id.,  I.,  367-372. 

131 


ORIGIN    AND    EARLY    HISTORY 

as  members  of  the  church,  but  he  had  no  objections 
to  baptizing  the  three  mentioned  above,  for  not  one 
of  them  had  received  baptism  in  any  of  its  so-called 
forms.  Neither  did  he  appear  to  have  any  doubt 
in  regard  to  immersion,  for  he  at  once  agreed  with 
Joseph  Bryant  that  it  alone  was  baptism.  He  said : 
*  *  Water  is  water ;  and  earth  is  earth.  We  certainly 
could  not  caU  a  person  buried  in  earth  if  only  a  little 
dust  were  sprinkled  on  him. ' '  **  Without  hesita- 
tion, therefore,  he  consented  to  perform  the  cere- 
mony, which  occurred  July  4,  1811,  in  a  deep  pool 
of  Buffalo  Creek,  about  two  miles  above  the  mouth 
of  Brush  Run,  on  the  farm  of  David  Bryant.  The 
pool  here  was  narrow,  but  the  water  came  up  to 
the  shoulders  of  the  candidates.  Campbell  stood 
on  a  root  that  projected  over  the  edge  of  the  pool, 
bent  down  the  heads  of  the  candidates  until  they 
were  completely  covered,  and  at  the  same  time  re- 
peated the  baptismal  formula.  James  Foster  did 
not  entirely  approve  this  method.  Neither  did  he 
think  it  fitting  that  one  not  scripturally  baptized 
should  immerse  others.  Nevertheless,  Thomas 
Campbell,  who  had  been  the  first  to  introduce  the 
reformatory  movement,  became  the  first  to  intro- 
duce immersion,^  which  soon  became  a  distinguish- 
ing mark  in  the  advance  of  that  movement." 


**  Richardson,   R.     Me.noirs  of  Alexander  Campbell,  I.,   372. 

*^  Barton  W.  Stone,  about  1804,  had  attempted  to  convince  Robert 
Marshall  that  pedobaptism  was  right,  but  had  himself  been  converted 
to  "believer's  immersion"  (Rogers,  J.  R.  The  Cane  Ridge  Meeting 
Motive,  Autobiography,  182,   183). 

^  Richardson,  R.  Memoirs  of  Alexander  OampbeU,  I.,  372,  373. 
Affairs  were  not  entirely  smooth  for  the  new  church  at  Brush  Bun. 

132 


OF    THE    DISCIPLES    OF    CHRIST 

The  question  of  infant  baptism,  so  frequently 
mentioned,  had  not  been  as  carefully  considered  by 
Alexander  Campbell  as  it  should  have  been.  True, 
while  discussing  the  Declaration  and  Address  with 
his  father,  he  had  asked  if  infant  baptism  would 
not  have  to  be  given  up.  The  inquiry  had  perhaps 
been  suggested  by  a  conversation  with  a  Mr.  Riddle 
of  the  Presbyterian  Union  church.  The  latter  had 
said  of  the  Declaration  and  Address:  ''Sir,  these 
words,  however  plausible  in  appearance,  are  not 
sound.  For  if  you  follow  these  out,  you  must  be- 
come a  Baptist."  "Why,  sir,"  replied  Campbell, 
"is  there  in  the  Scriptures  no  express  precept,  nor 
precedent  for  infant  baptism?"  "Not  one,  sir," 
was  the  answer.*^  Campbell  was  mortified  because 
he  could  not  find  such  a  reference.  He  immediately 
ordered  from  Andrew  Munro,  the  principal  book 
seller  of  Canonsburg,  all  the  treatises  he  had  in 
favor  of  infant  baptism.  He  asked  for  no  books  on 
the  other  side,  for  at  that  time  he  knew  little  of  the 
Baptists  and  regarded  them  as  ignorant  and  unedu- 
cated. He,  of  course,  had  often  read  John  Bun- 
yan  's  Pilgrim 's  Progress,  but  he  had  not  yet  learned 
that  Bunyan  was  a  Baptist.     He  took  the  question 

*''  Richardson,  R.     Metnoirs  of  Alexander  Campbell,  I.,   250. 

Many  who  had  been  identified  with  the  Christian  Association  became 
indifferent.  Others  who  still  sympathized  with  the  movement  hesitated 
about  entering  into  a  church  relation.  Many,  on  account  of  distance 
and  other  obstacles,  were  unable  to  attend  the  meetings.  Because  of 
these  hindrances  the  church  could  count  on  only  about  thirty  regular 
members,  who  met  by  turns  at  the  Crossroads  and  Brush  Run.  Com- 
mon ties  and  opposition,  however,  threw  these  members  into  closer 
relationship  and  gave  them  greater  zeal  than  usual. 

133 


ORIGIN    AND    EARLY    HISTORY 

up  with  his  father,  but  the  latter  replied :  ' '  We 
make  our  appeal  to  the  law,  and  to  the  testimony. 
Whatever  is  not  found  therein  we  must  of  course 
abandon. ' ' " 

In  spite  of  reading  only  Paedobaptist  authori- 
ties, however,  with  his  prejudices  in  favor  of  infant 
baptism,  the  conviction  grew  stronger  that  such 
baptism  was  entirely  a  human  invention.  He  cast 
his  books  aside,  and  turned  to  his  Greek  New  Testa- 
ment, but  this  only  made  the  matter  worse.  Again 
he  went  to  his  father,  and  found  himself  willing  to 
admit  that  there  were  neither  ''express  terms"  nor 
''precedent"  to  authorize  the  practice.  Neverthe- 
less, he  declared: 

"As  for  those  wko  are  already  members  of  the  Church 
and  participants  of  the  Lord's  Supper,  I  can  see  no  pro- 
priety, even  if  the  scriptural  evidence  for  infant  baptism  be 
found  deficient,  in  their  unchurching  or  paganizing  them- 
selves, or  in  putting  off  Christ,  merely  for  the  sake  of  mak- 
ing a  new  profession;  thus  going  out  of  the  Church  merely 
for  the  sake  of  coming  in  again. ' '  *" 

Because  of  his  father's  wishes,  however,  he 
seemed  willing  to  concede  only  that  they  ought  not 
to  teach  or  practice  infant  baptism  without  Biblical 
authority,  and  that  they  should  preach  and  prac- 
tice apostolic  baptism  for  all  who  made  the  first 
profession  of  their  faith."*  The  question  thus  re- 
mained in  abeyance  for  a  while,  but  on  March  13, 


**  Richardson,  R.     Memoirs  of  Alexcmder  OamvpbeU,  I.,  251. 
"Z&id.,  I.,  251. 
^Ihid.,  I.,  251-253. 

134 


OF   THE   DISCIPLES   OF   CHRIST 

1812,  Alexander  Campbell's  first  child — Jane — was 
born.  Since  the  mother  and  her  father  were  still 
members  of  the  Presbyterian  Church,  the  question 
of  infant  baptism  became  of  more  immediate  im- 
portance to  the  Campbells. 

The  matter  widened  in  scope  also.  The  earlier 
attitude  of  both  father  and  son  has  probably  been 
sufficiently  indicated,  but  another  instance  will  be 
given.  Alexander  Campbell  had  preached  on  texts 
dealing  with  baptism  on  February  3,  1810,  May  19, 
1811,  and  on  June  5,  1811.  On  the  latter  occasion, 
he  had  distinctly  remarked:  ''As  I  am  sure  it  is 
unscriptural  to  make  this  matter  a  term  of  com- 
munion, I  let  it  slip.  I  wish  to  think  and  let  think 
on  these  matters. ' '  "  Many  members  of  his  church, 
however,  began  to  think  that  too  little  attention 
was  given  to  baptism,,  and  he  gradually  came  to  the 
same  conclusion  himself.  He  studied  his  Bible  care- 
fully, and  searched  out  critically  in  the  original 
Greek  the  meaning  of  the  words  rendered  ''bap- 
tism" and  "baptize."  The  question  with  him  was 
no  longer,  "May  we  safely  reject  infant  baptism 
as  a  human  invention?"  but,  "May  we  omit  he- 
liever's  baptism,  which  all  admit  to  be  divinely  com- 
manded V'^^  He  finally  decided  that  the  rite  of 
sprinkling,  to  which  he  had  involuntarily  sub- 
mitted as  a  youth,  was  entirely  unauthorized,  and 
that  he,  therefore,  was  an  unbaptized  person  and 
could  not  preach  baptism  to  others. 


^  Richardson,  R.     Memovra  of  Alexander  OamupheU,  I.,  892. 
"Jftid.,  I.,  394. 

135 


ORIGIN    AND    EARLY    HISTORY 

Having  reached  this  conclusion,  Alexander 
Campbell  immediately  determined  to  submit  to  the 
rite.  He  went  to  Matthias  Luce,  a  Baptist  minister 
with  whom  he  had  formed  an  acquaintance.  Luce 
lived  on  the  other  side  of  his  father's  farm;  hence 
the  son  stopped  off  for  a  brief  visit  with  his  father. 
His  sister,  Dorothea,  took  him  aside,  told  him  that 
she  was  not  satisfied  with  her  baptism,  and  asked 
him  to  take  the  matter  up  with  her  father.  Con- 
trary to  expectation,  Thomas  Campbell  offered  no 
particular  objection.  He  merely  asked  Alexander 
to  get  Mr.  Luce  to  call  with  him  on  his  way  down. 
After  some  difficulty  the  Baptist  minister  was  in- 
duced to  perform  the  ceremony  after  the  New  Tes- 
tament pattern  (as  interpreted  by  Alexander  Camp- 
bell), and  thus  without  a  call  for  religious  experi- 
ences. On  June  12,  1812,  the  intention  having  been 
publicly  announced,  the  baptismal  ceremony  was 
performed  at  the  same  place  where  the  first  three 
baptisms  had  been  made.  Seven  persons  were  im- 
mersed— Alexander  Campbell  and  his  wife,  Thomas 
Campbell,  his  wife  and  daughter  Dorothea,  and  a 
Mr.  and  Mrs.  James  Hanen."^ 

'*  Richardson,  R.  Memoirs  of  AleaMmder  OwmpbeU,  I.,  394-398; 
Millennial  Harbinger,  II.,  406.  Thomas  Campbell  delivered  a  long 
discourse  in  which  he  admitted  that  he  had  been  led  to  overlook  the 
importance  of  baptism  in  his  effort  to  attain  Christian  unity  upon  the 
Bible  alone.  Alexander  Campbell  followed  with  an  extended  defence 
of  their  whole  proceedings.  The  ceremony  lasted  seven  hours.  Joseph 
B"yant  left  just  before  it  began  in  order  to  attend  a  muster  of  volun- 
teers for  the  war  against  Great  Britain,  which  it  was  reported  Con- 
gress had  declared  June  4,  1812,  two  weeks  earlier  than  the  actual 
d  claration.  Nevertheless,  he  returned  in  time  to  hear  an  hour's 
-^reaching  and  see  the  baptisms. 

136 


OF   THE    DISCIPLES    OF    CHRIST 

The  importance  of  this  baptismal  service  is  hard 
to  overestimate.  It  reversed  the  position  of  father 
and  son.  Up  to  June  12,  1812,  the  father  had  been 
the  leader.  He  had  penned  the  Declaration  and 
Address,  to  whose  principles  the  son  had  given 
allegiance;  he  had  led  in  the  organization  of  Brush 
Run  church.  The  son,  however,  was  the  first  to 
recognize  the  place  of  baptism,  and  from  that  time 
became  the  real  leader.  He  was  the  right  man  in 
the  right  place.  The  great  mission  of  the  father 
had  ended;  he  had  propounded  and  developed  the 
true  basis  of  union;  he  had  overcome  obstacles  that 
thousands  of  others  would  have  fallen  before,  but 
he  found  it  difficult  to  advance  beyond  the  general 
principles  laid  down  in  the  Declaration  and  Ad- 
dress. His  son,  however,  blessed  with  youth,  deci- 
sion, untrammeled  views,  and  a  conscientious  mental 
independence  inherited  largely  from  his  Huguenot 
mother,  assumed  the  leadership  and  pushed  the 
''Reformation"  to  success.  He  became  the  master 
spirit;  to  him  all  eyes  were  turned.  He  believed 
that  God  called  him  to  lead;  his  conscience  drove 
him  irresistibly  forward.  On  neither  side,  though, 
was  there  the  least  rivalry.  Each  filled  fully  his 
assigned  place ;  each  co-operated  heartily,  sympa- 
thetically, and  lovingly  with  the  other. 

At  the  next  meeting  of  the  Brush  Run  Church, 
the  Lord's  Day  following  the  baptism,  thirteen 
others  requested  immersion,  one  of  them,  James 
Foster,  and  were  baptized  by  Thomas  Campbell. 
Others   requested    immersion    from    time    to    time, 

137 


ORIGIN    AND    EARLY    HISTORY 

among  the  number,  General  Acheson."  Still  an- 
other result  of  these  early  baptisms  was  the  closer 
connection  with  the  Baptists.  Since  Brush  Run 
became  a  church  of  immersed  believers,  it  soon 
entered  the  Redstone  Baptist  Association,  and  be- 
came with  its  leader  Baptist." 


"  Richardson,  R.     McTnoirs  of  AleauTtder  OwmpheU,  I.,  401-403. 
^MiUennial  Ha/rhvnffer,  II.,  406. 


138 


OF   THE   DISCIPLES   OF   CHRIST 


RELATIONS  TO  OTHER  RELIGIOUS 
BODIES— BAPTISTS 

AS  intimated  in  the  previous  chapter,  the  agree- 
ment on  the  method  of  baptism  brought  the 
followers  of  the  Campbells  and  the  Baptists  into 
closer  contact.  These  two  leaders  began  to  form 
acquaintances  among  the  latter,  whom  they  liked 
far  better  than  their  ministers/  Concerning  the 
preachers  in  the  Red  Stone  Association,  Alexander 
Campbell  said  some  very  bitter  things,  as; 

''They  were  little  men  in  a  big  office.  The  office  did 
not  fit  them.  They  had  a  wrong  idea,  too,  of  what  was 
wanting.  They  seemed  to  think  that  a  change  of  apparel — 
a  black  coat  instead  of  a  drab — a  broad  rim  on  their  hat 
instead  of  a  narrow  one — a  prolongation  of  the  face  and  a 
fictitious  gravity — a  longer  and  more  emphatic  pronuncia- 
tion of  certain  words,  rather  than  scriptural  knowledge, 
humility,  spirituality,  zeal  and  Christian  affection,  with  great 
devotion  and  great  philanthropy,  were  the  grand  desid- 
erata. ' " 

Later  he  remarked :  *  *  They  had  but  one,  two,  or, 
at  the  most,  three  sermons,  and  these  were  either 


*  Gates,   Errett.      TJie  Early  Relation  and  Separation   of  Baptists 
and  Disciples,  19. 

>  Richardson,  R.     Memoirs  of  Alexander  OampbeU,  1.,  439. 

139 


ORIGIN    AND    EARLY    HISTORY 

delivered  in  one  uniform  style  and  order,  or  minced 
down  into  one  medley  by  way  of  variety. ' ' '  With 
regard  to  the  people,  he  declared: 

^'I  confess,  however,  that  I  was  better  pleased  with  the 
Baptist  people  than  with  any  other  community.  They  read 
the  Bible,  and  seemed  to  care  for  little  else  in  religion  than 
'conversion'  and  'Bible  doctrine/  They  often  sent  for  us 
and  pressed  us  to  preach  for  them.  We  visited  some  of 
their  churches,  and,  on  acquaintance  liked  the  people  more 
and  the  preachers  less. ' '  * 

Campbell  believed,  however,  that  because  of  edu- 
cation and  training  he  might  be  prejudiced  against 
the  Baptist  clergy;  hence  he  visited  their  associa- 
tion at  Uniontown,  Pennsylvania,  in  the  fall  of 
1812.  He  was  disgusted,  and  declined,  with  one  ex- 
ception, all  invitations  to  preach.  He  returned 
home  determined  never  to  visit  another  association, 
but  he  soon  learned  that  the  Baptists  themselves 
regarded  the  preachers  of  that  association  as  worse 
than  ordinary,  and  their  discourses  as  unedifying. 
Since  they  continued  to  urge  him  to  come  to  their 
churches  and  preach  for  them,  he  often  visited  their 
congregations  within  a  sixty-mile  radius.  All  of 
these  churches  urged  the  Reformers  to  join  the  Red 
Stone  Association.  In  the  fall  of  1813,  Campbell 
accordingly  laid  the  matter  before  his  church, 
which,  after  much  discussion,  decided  to  make  over- 
tures to  the  association,  and  to  write  out  in  full 
their  sentiments,  wishes  and  determinations  on  that 


*  Richardson,  R.  .  Memoirs  of  Alexander  Oaiw/pheU,  I.,  439. 
*J6id.,  I.,  440. 

140 


OF    THE    DISCIPLES    OF    CHRIST 

subject.  This  document^  revealed  their  remon- 
strances against  human  creeds,  but  expressed  a 
willingness  to  co-operate  or  unite  with  the  Eed 
Stone  Association,  provided  ''no  terms  of  union  or 
communion,  other  than  the  Holy  Scriptures,  should 
be  required."  "  The  proposition  was  discussed  at  the 
association,  and  a  considerable  majority  was  given 
in  favor  of  the  reception  of  the  Brush  Run  Church. 
Nevertheless,  there  was  a  determined  minority  op- 
posed to  this  resolution:  Elder  Pritchard  of  Cross 
Creek,  Virginia;  Elder  Brownfield  of  Uniontown, 
Pennsylvania;  Elder  Stone  of  Ohio;  and  the  latter  s 
son.  Elder  Stone  of  the  Monongahela  region.  These 
men  apparently  confederated  against  Campbell  and 
his  followers,  but  for  two  or  three  years  their 
efforts  accomplished  little.'' 

Not  long  after  the  Brush  Run  Church  had 
joined  the  Red  Stone  Association,  Thomas  Camp- 
bell moved  about  ninety  miles  west,  near  Cam- 
bridge, Ohio.  He  was  accompanied  by  Joseph 
Br^^ant,  who  had  married  his  oldest  daughter, 
Dorothea,  and  by  John  Chapman,  who  had  married 
his  second  daughter,  Nancy.  His  sons-in-law  as- 
sisted him  in  the  management  of  the  farm,  and  of 
a  flourishing  seminary  which  he  opened.  Alexander 
Campbell  remained  at  Mr.  Brown's,  and  with  the 
help    of   James   Poster   cared   for   the   Brush   Run 


^  Campbell   did   not  preserve   a   copy,   and  the    clerk    of    the   Asso- 
ciation later  refused  him  one. 

^Millennial  Harbinger,  II.,  311. 

'  Richardson,   R.      Memoirs   of  Aletcander   OampbeU,   I.,    441, 

141 


ORIGIN    AND    EARLY    HISTORY 

Church.  Quite  a  number  of  people  came  into  this 
congregation,  among  them  being  Campbell's  father- 
in-law  and  mother-in-law.  Many  lived  too  far  away 
to  attend  regularly,  however,  and  removals  were 
frequent.  Infected  somewhat  by  the  prevailing 
spirit  of  migration,  the  members  of  the  church 
began  to  consider  seriously  the  question  of  remov- 
ing in  a  body  to  a  more  suitable  place.  Accord- 
ingly, a  meeting  was  called,  April  13,  1814,  to  con- 
sider the  matter.  The  following  reasons  were  urged 
for  removal: 

1.  The  scattered  condition  of  membership,  which 
prevented  regularity  of  attendance. 

2.  Opposition  from  other  religious  bodies. 

3.  The  difficulty  of  securing  good  schools  and 
teachers  for  their  children. 

4.  The  hard  labor  required  in  order  to  support 
their  families. 

The  meeting  decided  that  a  removal  was  desir- 
able, and  concluded  that  the  best  situation  would 
be  near  a  flourishing  town,  but  not  more  than  two 
hundred  miles  west,  for  they  did  not  want  to  get 
too  near  the  Indian  border.  Such  a  location,  they 
thought,  would  give  them  better  opportunities  of 
usefulness  and  furnish  work  for  the  artisans,  while 
the  remainder,  who  were  farmers,  could  secure  land 
in  the  vicinity.  Then,  too,  all  could  enjoy  the 
privilege  of  good  schools  for  their  children.  A  com- 
mittee of  George  Archer,  Richard  McConnel,  Abra- 
ham Altars,  John  Cockens,  and  Alexander  Camp- 
bell  was   appointed   to   explore   and   report   on   a 

142 


OF   THE   DISCIPLES    OF   CHRIST 

suitable  location.  After  having  visited  a  large  part 
of  Ohio,  the  committee  decided  in  favor  of  Zanes- 
ville/  Returning,  they  submitted  an  elaborate 
written  report  to  the  church,  and  on  June  8,  1814, 
the  congregation  decided  unanimously  that  the  re- 
port be  accepted  and  that  the  removal  should  take 
place  as  soon  as  the  necessary  arrangements  could 
be  made." 

Alexander  Campbell  favored  this  plan,  but  his 
father-in-law,  for  whose  judgment  he  entertained 
great  respect,  had  little  sympathy  for  the  project. 
Moreover,  Mr.  Brown  did  not  want  his  son-in-law 
and  daughter  to  move  so  far  away.  Then,  too,  he 
wanted  to  retire  from  the  farm  and  take  up  an 
easier  mode  of  life.  Accordingly,  he  gave  Camp- 
bell a  deed  in  fee  simple  to  his  fine  farm."  As  a 
result  the  latter  felt  compelled  to  remain  where  he 
was,  and  the  others,  unwilling  to  go  without  him, 
decided  to  stay  also.  Campbell  threw  himself  into 
farm  work  with  a  will,  and  soon  won  the  respect 
of  the  farmers  of  the  vicinity.  His  ability  as  a 
practical  and  intelligent  farmer  thus  helped  lessen 
the  prejudices  of  the  Presbyterians  and  Methodists, 
who  were  strong  in  that  neighborhood.  Raised  to 
a  position  of  independence,  he  put  his  farm  into 
good  repair;  made  such  changes  as  would  allow  him 


^  Zanesville  has  one  of  the  oldest  and  strongest  chnrclieB  among 
the  Disciples  of  Christ. 

"  Richardson,  R.     Memoirs  of  Alexander  Campbell,  I.,  458-461. 

10  Mr.  Brown  moved  to  Charlestown,  where  he  entered  the  grocery 
business.  He  became  a  member  of  the  Baptist  Ohnxch  at  Gross  Roads, 
three  miles  above  Charlestown. 

143 


ORIGIN    AND    EARLY    HISTORY 

to  be  away  from  home ;  and,  during  the  rest  of  1814 
and  1815,  carried  on  his  ministerial  labors  with 
renewed  zeal." 

During  the  period  while  Alexander  Campbell 
was  very  busy  on  the  farm,  his  father  was  working 
equally  hard  in  his  seminary  at  Cambridge.  Near 
the  close  of  1815,  however,  a  letter  came  to  the 
latter  from  General  Acheson  urging  the  elder 
Campbell  to  come  to  Washington  to  be  with  his 
brother,  who  had  been  attacked  by  a  serious  illness 
accompanied  by  a  mental  disturbance.  Acheson 
thought  that  the  presence  of  an  old  friend  might 
aid  in  soothing  his  brother.  The  elder  Campbell 
left  his  school  in  charge  of  assistants,  and  went  at 
once  to  "Washington.  While  there,  he  heard  of  a 
favorable  opportunity  for  a  school  in  Pittsburg, 
and  a  better  chance  for  religious  usefulness  than 
he  had  found  at  Cambridge,  where  prejudices, 
worldliness,  and  gayety  gave  little  promise  for  the 
success  of  religious  reformation.  A  flourishing 
school  was  opened  in  Pittsburg.  Joseph  Bryant 
helped  for  some  time  in  this  work,  and  Campbell's 
other  son-in-law,  John  Chapman,  opened  another 
school  in  the  suburbs.  The  latter,  however,  soon 
returned  to  Washington  County,  where  he  had 
inherited  a  fine  farm."* 

Late  in  November,  1815,  about  the  time  his 
father  left  Cambridge,  Alexander  Campbell  pro- 
posed to  the  few  members  of  the  church  living  in 


"  Richardson,   R.      Memoirs  of  Alexander  Oam/pbeU,  I.,    461,   462. 
^rbid.,  I.,  463. 

144 


OF    THE    DISCIPLES    OF    CHRIST 

Wellsburg  that  a  building  be  erected  there,  for  the 
town  had  no  public  place  of  worship,  and  all  meet- 
ings were  held  in  the  courthouse.  Moreover,  he 
offered  to  give  three  or  four  months'  time  for  solic- 
iting part  of  the  needed  funds.  Since  the  proposi- 
tion was  received  with  favor,  he  left  home  Decem- 
ber 12,  1815,  and  reached  Pittsburg  two  days  later. 
Here  he  spent  the  evening  with  his  father  at  the 
home  of  Mr.  Richardson,  who  became  the  first  con- 
tributor to  the  fund  by  a  twenty  dollar  gift.  On 
the  next  day,  December  15,  he  took  the  stage  for 
Philadelphia.  In  traversing  this  route,  upon  his 
first  arrival  in  the  country  six  years  before,  he  had 
noticed  particularly  the  beauty  of  the  country  and 
the  fine  views  from  the  mountains.  They  were  not 
unnoticed  now,  but  the  quality  of  the  lands,  the 
farm  improvements,  the  houses  and  barns,  the 
flourishing  villages,  and  the  vast  mineral  resources 
were  the  chief  objects  of  his  attention.  He  was 
particularly  pleased  with  the  fine  farms  and  build- 
ings, the  rich  groves  of  locusts,  and  the  fertility  of 
the  land  in  Lancaster  County.  He  was  proud  of 
the  country  of  his  adoption."  On  December  28, 
1815,  he  wrote  to  his  uncle  Archibald  Campbell  at 
Newry: 

''I  cannot  speak  too  highly  of  the  advantages  that  the 
people  in  this  country  enjoy  in  being  delivered  from  a  proud 


^3  Though  he  took  little  interest  in  ix)litics,  he  had,  in   1811,  taken 
the   necessary   steps   to  secure   naturalization,    and    at   the   end    of  the 
two  year  period  then  required  had  become  a  citizen    (Richardson,   R. 
Memoirs  of  Alexander  OcumpbeU,  I.,  464,  465). 
10  145 


ORIGIN   AND    EARLY    HISTORY 

and  lordly  aristocracy;  and  here  it  becomes  very  easy  to 
trace  the  common  national  evils  of  all  European  countries 
to  their  proper  source,  and  chiefly  to  the  first  germ  of 
oppression,  of  civil  and  religious  tyranny.  I  have  had  my 
horse  shod  by  a  legislator,  my  horse  saddled,  my  boots 
cleaned,  my  stirrup  held  by  a  senator.  Here  is  no  nobility 
but  virtue;  here  there  is  no  ascendance  save  that  of  genius, 
virtue  and  knowledge.  The  farmer  here  is  lord  of  the  soil, 
and  the  most  independent  man  on  earth.  .  .  .  No  considera- 
tion that  I  can  conceive  of,  would  induce  me  to  exchange 
all  that  I  enjoy  in  this  country,  climate,  soil  and  govern- 
ment, for  any  situation  which  your  country  can  afford.  I 
would  not  exchange  the  honor  and  privilege  of  being  an 
American  citizen  for  the  position  of  your  king. ' ' " 

While  in  Philadelphia  on  this  mission  to  raise 
funds  for  a  meeting  house  in  Wellsburg,  formerly 
known  as  Charlestown,  Campbell  was  invited  by  a 
Baptist  preacher  to  fill  his  pulpit.  The  sermon, 
however,  was  so  different  in  matter  and  style  from 
the  usual  sermons  that  the  congregation  was 
wakened  by  the  novelty,  and  the  regular  minister 
did  not  know  how  to  regard  the  discourse  and 
awakening.  When  he  met  Mr.  Campbell  the  next 
day,  he  voiced  his  dissatisfaction.  His  visitor 
thereupon  suggested  that  possibly  he  did  not  fully 
understand  the  sermon,  for  the  time  had  been  too 
short  for  a  clear  and  full  discussion  of  the^  ques- 
tions considered.  The  Baptist  minister  at  once 
requested  him  to  make  another  appointment.  The 
second  discourse  presented  still  more  strongly  the 
truths  of  the  Gospel  as  interpreted  by  the  speaker. 


"Richardson,  R.     Memoira  of  Alexcunder  OampbeU,  I.,  465,   466. 
146 


OF   THE   DISCIPLES   OF   CHRIST 

The  host  was  so  offended  that  he  did  not  give  his 
congregation  another  chance  to  hear  the  visiting 
clergyman,  although  many  of  them  desired  it. 

On  leaving  Philadelphia,  Campbell  went  to 
Trenton  and  other  towns  in  New  Jersey,  to  New 
York,  and  to  Washington  City."'  The  eastern  trip 
brought  in  about  $1,000  for  the  building  at  Wells- 
burg.'*"  With  this  amount  and  the  aid  received  in 
Charlestown  and  neighborhood  a  lot  was  purchased 
at  the  upper  end  of  the  main  street,  and  a  good 
brick  church  with  the  usual  high  pulpit  was  erected. 
The  building  of  this  meeting  house  gave  great 
offence  to  Elder  Pritchard,  minister  of  the  Cross 
Creek  Baptist  Church  three  miles  above.  He  was 
one  of  the  men  who  had  already  shown  his  hostility 
to  the  Campbells,  and  he  now  seemed  to  believe 
that  the  erection  of  this  church  was  meant  to 
weaken  his  iufluence  and  lessen  his  congregation." 

This  bigotry  and  petty  personal  jealousy  became 
marked  at  the  meeting  of  the  Association  at  Cross 
Creek,  August  30,  1816.  Alexander  Campbell  rec- 
ognized the  feeling;  hence  he  remarked  to  his  wife, 
''I  do  not  think  they  will  let  me  preach  at  this 
Association  at  all. ' '  ^  Some  of  the  ministers,  never- 
theless, were  favorable,  and  the  people  were  so 
anxious  to  hear  him  that  on  Saturday  he  was  nomi- 
nated   with    others   to    preach   the    following    day. 


"  Richardson,   R.     Memoirs  of  Alexander  OampbeU,  I.,  467,  468. 
*'  Millennial  Harbvnsrer,  II.,   406. 

"  Richardson,  R.     Memoirs  of  Alexander  Oa/mpbeU,  I.,  469. 
^^Ibid.,  I.,  470. 

147 


ORIGIN    AND    EARLY    HISTORY 

Elder  Pritchard  now  interfered,  saying  that  he 
thought  they  ought  to  conform  to  the  rule  adopted 
in  Maryland,  which  gave  the  church  where  the 
association  met  the  privilege  of  selecting  the  speak- 
ers for  the  Lord's  Day,  and  that  those  should  be 
chosen  among  the  ministers  who  came  from  a  dis- 
tance. He  continued:  "This  place  is  near  Mr. 
Campbell's  home,  and  the  people  can  hear  him  at 
any  time. ' ' '"  Consequently  the  name  of  Elder 
Stone  was  substituted  for  that  of  Campbell,  and 
the  latter  returned  to  Charlestown  in  the  evening, 
with  the  belief  that  the  matter  was  definitely  set- 
tled. On  the  next  morning,  however,  one  of  the 
best  of  the  Baptist  preachers,  David  Phillips  of 
Peters  Creek,  came  to  Campbell,  and  said  that  he 
had  been  asked  by  a  large  number  of  people  to  in- 
sist that  Mr.  Campbell  preach.  The  latter  replied 
that  he  had  no  objections  to  preaching,  but  that  he 
would  not  violate  the  rule  of  the  association.  Phil- 
lips left  disappointed,  but  soon  returned  to  say  that 
Elder  Stone  was  sick,  and  to  urge  Campbell  to  take 
his  place.  The  latter  consented,  provided  Elder 
Pritchard  would  extend  the  invitation.  When  the 
young  minister  rode  up  to  Cross  Creek,  the  first 
person  he  met  at  the  bridge  was  Pritchard,  who 
said:  '*I  have  taken  the  very  earliest  opportunity 
to  see  you  in  order  to  say  that  you  must  preach 
to-day. ' '  ^  After  learning  that  Pritchard  had 
talked  with  Phillips,  Campbell  consented,  and  de- 


^"  Richardson,  R.     Memoirs  of  Alexander  Ocumpbell,  I.,  470. 
«>  Ibid.,  I.,  471. 

148 


OF   THE   DISCIPLES   OF   CHRIST 

livered  the  second  sermon  with  Romans  8:3  as  a 
text:  *'For  what  the  law  could  not  do,  in  that  it 
was  weak  through  the  flesh,  God  sending  his  own 
Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  con- 
demned sin  in  the  flesh." 

Since  the  Sermon  on  the  Law  is  considered  by 
many  to  mark  the  beginning  of  the  separate  inde- 
pendent movement  for  union,  as  it  marks  the  begin- 
ning of  the  separation  from  the  Baptists,^'  it  should 
be  considered  somewhat  in  detail.  Campbell's 
method  was: 

1.  Determine  what  ideas  were  attached  to  the 
phrase  'Hhe  law"  in  the  text  and  in  other  parts  of 
the  Bible. 

2.  Show  what  the  law  could  not  do. 

3.  Explain  why  the  law  failed  to  accomplish 
these  objects. 

4.  Illustrate  how  God  remedied  the  defects  of 
the  law. 

5.  Draw  accurate  and  reasonable  conclusions.^ 
He  pointed  out  that  the  law  included  the  whole 

Mosaic  dispensation,  but  he  was  careful  to  declare: 

' '  There  are  two  principles,  commandments  or  laws  that 
are  never  included  in  our  observations  concerning  the  law 
of  Moses,  nor  are  they  ever,  in  Holy  Writ,  called  the  law  of 
Moses:  These  are,  'Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  soul,  mind  and  strength;  and  thy  neighbor  as 
thyself.'  These  our  Great  Prophet  teaches  us  are  the  basis 
ol  the  law  of   Moses  and  of  the  prophets.     'On  these  two 


'^  MUlenniaZ  Harbvnffer,  II.,  406. 
=^  Young,  0.  A.     Historical  Docwmevis,  224,  225. 
149 


ORIGIN    AND    EARLY    HISTORY 

commandments  hang  all  the  law  and  the  prophets.'  Indeed 
the  Sinai  law  and  all  Jewish  laws  are  but  modifications  of 
them.     These  are  of  universal  and  immutable  obligation. ' '  ^ 

He  declared  that  the  law  could  not  do  the  fol- 
lowing things : 

1.  Give  righteousness  and  life. 

2.  Show  the  malignity  of  sin. 

3.  Be  a  suitable  rule  of  life  to  mankind  in  this 
imperfect  state."^ 

He  then  went  on  to  show  that  the  law  was  given 
to  the  Jewish  nation  alone,  and  that  God  remedied 
all  its  defects  with  the  Gospel  by  sending  His  Son. 
He  drew  the  following  conclusions  from  his  dis- 
course : 

*'lst.  From  what  has  been  said,  it  follows  that  there 
is  an  essential  difference  between  law  and  gospel — the  Old 
Testament  and  the  New.  No  two  words  are  more  distinct 
in  their  signification  than  law  and  gospel.  They  are  contra- 
distinguished under  various  names  in  the  New  Testament. 
The  law  is  denominated  'the  letter',  'the  ministration  of 
condemnation',  'the  ministration  of  death',  'the  Old  Testa- 
ment or  Covenant',  and  'Moses.'  The  gospel  is  denominated 
'the  Spirit',  'the  ministration  of  righteousness',  'the  New 
Testament,  or  Covenant,'  'the  law  of  liberty  and  Christ.' 
In  respect  of  existence  or  duration,  the  former  is  denomi- 
nated 'that  which  is  done  away' — the  latter,  'that  which 
remaineth' — the  former  was  faulty,  the  latter  faultless — the 
former  demanded,  this  bestows  righteousness — that  gendered 
bondage,  this  liberty — that  begat  bond-slaves,  this  freemen — 
the  former  spake  on  this  wise,  'This  do  and  thou  shalt 
live '7— this  says,   'Say  not -what  ye  shall   do;   the  word  is 


"Richardson,  R.     Memoirs  of  Alexander  OampheU,  I.,  473. 
**  Young,  0.  A.     Historical  DocvmerUs  .  .  .  ,  235-237. 

150 


OF    THE    DISCIPLES    OF    CHRIST 

nigh  thee  (that  gives  life),  the  word  of  faith  which  we 
preach:  if  thou  believe  in  thine  heart  the  gospel,  thou  shalt 
be  saved.  The  former  waxed  old,  is  abolished,  and  vanished 
away — the  latter  remains,  lives,  and  is  everlasting. '  ' '  ^5 

"2d.  In  the  second  place,  we  learn  from  what  has  been 
said,  that  'there  is  no  condemnation  to  them  which  are  in 
Christ  Jesus.'  The  premises  from  which  the  Apostle  drew 
this  conclusion  are  the  same  with  those  stated  to  you  in  this 
discourse.  'Sin',  says  the  Apostle,  'shaU  not  have  dominion 
over  you;  for  you  are  not  under  the  law,  but  under  grace.' 
In  the  6th  and  7th  chapters  to  the  Romans,  the  Apostle 
taught  them  that  'they  were  not  under  the  law' — that  'they 
were  freed  from  it' — 'dead  to  it' — 'delivered  from  it.'  In 
the  8th  chapter,  1st  verse,  he  draws  the  above  conclu- 
sion. .  .  ."^ 

"3d.  In  the  third  place,  we  conclude  from  the  above 
premises,  that  there  is  no  necessity  for  preaching  the  law 
in  order  to  prepare  men  for  receiving  the  gospel. ' '  ^ 

"4th.  A  fourth  conclusion  which  is  deducible  from  the 
above  premises  is,  that  all  arguments  and  motives,  drawn 
from  the  law  or  Old  Testament,  to  urge  the  disciples  of 
Christ  to  baptize  their  infants;  to  observe  holy  days  or 
religious  fasts  as  preparatory  to  the  observance  of  the 
Lord's  Supper;  to  sanctify  the  seventh  day;  to  enter  into 
national  covenants;  to  establish  any  form  of  religion  by 
civil  law;  and  all  reasons  and  motives  borrowed  from  the 
Jewish  law,  to  excite  the  disciples  of  Christ  to  a  compliance 
with  or  an  imitation  of  Jewish  customs,  are  inconclusive, 
repugnant  to  Christianity  ,and  fall  ineffectual  to  the  groimd; 
not  being  enjoined  or  countenanced  by  the  authority  of 
Jesus  Christ."^ 

"5th.  In  the  last  place,  we  are  taught  from  all  that  has 
been  said,  to  venerate  in  the  highest  degree  the  Lord  Jesus 


25  Young,  C.  A.     Historical  Doctumenta,  250-254. 
^Ibid.,  253. 
^  Ibid.,  263. 
«/6td.,  279, 

151 


ORIGIN    AND    EARLY    HISTORY 

Christ;  to  receive  Him  as  the  Great  Prophet,  of  whom  Moses 
in  the  law,  and  all  the  prophets  did  write.  To  receive  him 
as  the  Lord  our  righteousness,  and  to  pay  punctilious  regard 
to  all  his  precepts  and  ordinances. ' '  ^ 

In  summary,  Campbell  maintained  that  the 
Christian  was  not  under  the  law,  but  under  grace, 
that  the  old  covenant,  which  was  one  of  circum- 
cision and  works,  had  been  abrogated,  and  conse- 
quently was  not  binding  upon  Christians,  and  that 
when  Christ  sent  out  his  apostles  to  preach,  he  told 
them  to  preach  the  Gospel,  and  not  the  law,  as  a 
means  to  conversion. 

Even  before  the  sermon  had  been  completed, 
Pritchard  and  other  hostile  ministers  saw  its  drift. 
They  accordingly  used  every  possible  means  to  show 
their  dissatisfaction.  When  a  lady  in  the  audience 
fainted,  Pritchard  went  to  the  stand  and  called  out 
some  of  the  preachers.  He  also  created  a  disturb- 
ance in  the  congregation.  After  the  commotion  had 
subsided,  however,  Campbell  speedily  regained  the 
attention  of  the  audience,  which  he  held  to  the 
close.  At  the  intermission,  Pritchard  called  out 
Elders  Estep,  Wheeler,  and  others,  and  said:  **This 
will  never  do.  This  is  not  our  doctrine.  We  can 
not  let  this  pass  without  a  public  protest  from  the 
Association, ' '  ^  but  Estep  replied :  ' '  That  would 
create  too  much  excitement,   and  would  injure  us 


2»  Young,  0.  A.  Historical  Documents,  279.  Campbell  had 
adopted  these  views  of  the  two  covenants  as  early  as  1812  (Gates,  Er- 
rett.     Early  Relation  and  Separation  of  Baptists  and  Disciples,  28). 

»°  Richardson,  B.     Memoirs  of  Alexander  OampheU,  I.,  472. 

152 


OF    THE    DISCIPLES    OF    CHRIST 

more  than  Mr.  Campbell.  It  is  better  to  let  it  pass 
and  let  the  people  judge  for  themselves."^'  The 
advice  of  the  latter  prevailed.  False  reports,  never- 
theless, were  circulated,  and  Campbell  consequently 
deemed  it  advisable  to  publish  his  sermon  in 
pamphlet  form.  This  address,  everything  consid- 
ered, was  perhaps  the  most  widely  influential  of  all 
that  Alexander  Campbell  ever  preached.*^ 

The  principal  differences  between  the  Campbells 
and  the  Baptists  were: 

1.  Baptism.  The  Campbells,  as  previously  men- 
tioned, insisted  on  baptism  for  the  remission  of  sins 
upon  a  confession  of  faith  that  Jesus  was  the 
Christ,  the  Son  of  God.  The  Baptists  always  in- 
sisted upon  an  examination  and  the  relation  of  a 
Christian  experience  before  baptism. 

2.  Lord's  Supper.  The  Brush  Run  Church  cel- 
ebrated the  Lord's  Supper  every  Sunday,  whereas 
the  Baptist  churches  celebrated  it  only  monthly  or 
quarterly. 

3.  Dispensations.  Baptists  regarded  all  parts  of 
the  Bible  as  equally  authoritative  and  binding. 
Nevertheless,  at  the  time  of  his  admission  to  the 
Red  Stone  Association,  Alexander  Campbell  held 
the  intolerable  heresy  (to  a  Baptist)  that  the  Chris- 
tians were  not  under  the  Old  Testament,  but  the 
New ;  not  under  Moses,  but  under  Christ ;  not  under 
law,  but  under  grace. 


*^  Richardson,  R.  Memoirs  of  Alexander  OcempbeU,  1.,  472. 
"Ibid.,  I.,  472. 

153 


ORIGIN    AND    EARLY    HISTORY 

4.  Ordination.  Campbell's  views  of  ordination 
were  very  loose  to  the  Baptist  way  of  thinking,  and 
his  opinion  of  an  ordained  minister's  authority  was 
very  low.  He  did  not  consider  ordination  essen- 
tial, and  he  had  exercised  the  ministerial  functions 
more  than  a  year  before  he  was  himself  ordained. 
This  offended  the  Baptists  as  it  had  earlier  offended 
the  Presbyterians. 

5.  Conversion.  The  Baptists  held  to  the  doc- 
trine of  human  inability,  or  the  helplessness  of  the 
will  in  conversion.  They  taught  that  the  irresistible 
Holy  Spirit  worked  faith  in  the  heart  by  an  act  of 
divine  power  or  regenerating  grace.  The  Campbells 
taught  that  faith  was  the  heartfelt  belief  that  Jesus 
was  the  Christ,  the  Son  of  God,  and  grew  out  of 

.the  hearing  or  receiving  of  testimony  to  that  fact. 
They  believed  that  the  Holy  Spirit  played  no  part 
in  conversion  save  through  the  written  Word.*^ 

In  1817,  the  year  after  the  delivery  of  the 
famous  Sermon  on  the  Law,  Thomas  Campbell  vis- 
ited Cambridge,  Ohio,  and  later  moved  to  Ken- 
tucky, thus  leaving  to  his  son  the  entire  advocacy 
of  the  new  movement  in  western  Pennsylvania, 
western  Virginia,  and  eastern  Ohio.^  The  following 
year,  the  latter  issued  his  first  challenge  to  debate 
religious  differences,  but  the  man  challenged,  Mr. 
Finlay,  a  Union  Presbyterian  minister,  refused. 
During  the  same  year,    Campbell   opened   Buffalo 


*•  Q^tes,   Errett.     Early  Relation  and  Separation  of  Baptists  and 
Disciples,   21-25. 

^MiUeTtnial  Harbinger,  11.,  406. 

154 


OF   THE   DISCIPLES   OF   CHRIST 

Seminary  in  his  own  home,  where  he  boarded  the 
entrants.  In  1819,  he  met  Walter  Scott,  and  the 
same  year  his  father  returned  from  Kentucky  to 
help  in  Buffalo  Seminary.  The  elder  Campbell  also 
assumed  pastoral  care  of  the  Brush  Run  Church." 

Even  though  many  of  the  Baptists  were  strongly 
opposed  to  Alexander  Campbell,  they  recognized 
his  ability,  and  some  of  them  requested  his  services 
in  defence  of  baptism.  In  1819,  John  Birch,  a  Bap- 
tist preacher  at  Flat  Eock,  near  Mt.  Pleasant,  Ohio, 
had  baptized  a  large  number  of  converts.  This 
success  led  John  Walker,  a  minister  of  the  Secession 
Church  at  Mt.  Pleasant,  to  preach  sermons  in  favor 
of  infant  baptism.  Birch  attended  on  one  of  these 
occasions,  and  at  the  close  questioned  some  state- 
ments made.  This  led  to  a  challenge  by  Walker  to 
Birch,  or  any  other  Baptist  minister  of  good  stand- 
ing whom  he  might  designate,  to  debate  the  ques- 
tion of  baptism.  Birch  picked  Alexander  Camp- 
bell, but  the  latter  hesitated,  largely  because  of 
deference  to  his  father's  opinion,  and  not  through 
disinclination,  for  as  a  boy  he  had  delighted  in 
debating.  The  following  letter  to  him,  the  third  on 
the  subject,  was  dated  March  27,  1820 : 

''Dear  Brother:  I  once  more  undertake  to  address  you 
by  letter;  as  we  are  commanded  not  to  weary  in  well  doing, 
I  am  disposed  to  persevere.  I  am  coming  tMs  third  time 
unto  you.  I  cannot  persuade  myself  that  you  will  refuse 
to  attend  to  the  dispute  with  Mr.  Walker;  therefore  I  do 
not  feel  disposed  to  complain  because  you  have  sent  me  no 


» Millennial  Harbinger,  II.,  406. 
155 


ORIGIN    AND    EARLY    HISTORY 

answer.  True,  I  have  expected  an  answer  signifying  your 
acceptance  of  the  same.  I  am  as  yet  disappointed,  but  am 
not  offended  nor  discouraged.  I  can  truly  say  that  it  is  the 
unanimous  wish  of  all  the  church  to  which  I  belong  that  you 
should  be  the  disputant.  It  is  Brother  Nathaniel  Skinner's 
desire;  it  is  the  wish  of  all  the  brethren  with  whom  I  have 
conversed  that  you  should  be  the  man.  You  will,  I  hope, 
send  me  an  answer  by  Brother  Jesse  Martin,  who  has  prom- 
ised to  bear  this  unto  you.  Come,  brother;  come  over  into 
Macedonia  and  help  us. 

Yours,  in  the  best  of  bonds, 

John  Birch.'' « 

Alexander  Campbell  debated  the  question  at 
Mt.  Pleasant,  Ohio,  June  19,  20,  1820;  he  was  so 
pleased  with  the  outcome  that  in  concluding  he 
gave  the  following  general  invitation: 

^'I  this  day  publish  to  all  present  that  I  feel  disposed  to 
meet  any  Peedobaptist  minister  of  any  denomination,  of  good 
standing  in  his  party,  and  I  engage  to  prove  in  a  debate 
with  him,  either  vive  voce  or  with  the  pen,  that  infant 
sprinkling  is  a  human  tradition  and  injurious  to  the  well- 
being  of  society  religious  and  political. ' '  ^ 

The  next  year,  July,  1821,  Adamson  Bentley 
and  Sidney  Rigdon,  two  talented  Baptist  ministers, 
visited  the  young  debater  at  his  home,  spending  two 
days  there.  They  embraced  the  doctrines  of  the 
''Reformation."^  Bentley  was  a  well  known  and 
popular  minister  of  the  Western  Reserve.  He  had 
induced  a  number  of  preachers  to  hold  yearly  what 


"•  Richardson,  R.     Memoirs  of  Alexander  OampbeU,  II.,  15,  16. 

"Ibid.,  II.,  29. 

'^Millennial  Harbinger,  II.,  407. 

156 


OF    THE    DISCIPLES    OF   CHRIST 

were  called  ** ministers'  meetings"  in  order  to  study 
the  Scriptures,  to  promote  their  own  personal  re- 
ligious advancement,  and  to  help  each  other  by- 
criticizing  sermons.  Bentley  acted  as  secretary,  and 
aided  largely  in  making  the  meetings  beneficial  and 
interesting.  The  leaders  agreed  that  the  churches 
should  unite  to  form  an  association;  consequently, 
on  August  30,  1827,  the  messengers  appointed  by 
the  churches  met  and  formed  the  ''Mahoning  Bap- 
tist Association. ' '  ^  Bentley  and  Rigdon  gave 
Campbell  pressing  invitations  to  visit  the  Associa- 
tion and  preach  for  them.  Thus  a  way  was  opened 
for  ''reformation"  in  the  Western  Reserve.  Camp- 
bell said  of  these  two  men: 

"On  parting  the  next  day,  Sidney  Rigdon,  with  all  ap- 
parent candor,  said,  if  he  had  within  the  last  year  taught 
and  promulgated  from  the  pulpit  one  error,  he  had  a  thou- 
sand. At  that  time  he  was  the  great  orator  of  the  Mahoning 
Association,  though  in  authority  with  the  people  second 
always  to  Adamson  Bentley.  .  .  ."  *^ 

During  the  early  twenties,  Alexander  Campbell 
visited  Pittsburg  occasionally,  and,  since  he  was 
connected  with  the  Red  Stone  Association,  he 
preached  to  the  Baptist  Church  there,  then  number- 
ing over  a  hundred  members.  In  1822,  through  his 
influence,  Sidney  Rigdon  was  persuaded  to  accept 
a  call  as  its  pastor.  The  new  minister  of  the  Pitts- 
burg Church  possessed  great  fluency  of  speech  and 
a  lively  fancy  which  made  him  very  popular  as  an 


»"  Richardson,  B.     Memoirs  of  Alexander  OcempbeU,  II.,  48,  44. 
"JMd.,  II.,  45. 

157 


ORIGIN    AND    EARLY    HISTORY 

orator.  Since  he  seemed  favorable  to  the  ''Reforma- 
tion," Campbell  was  anxious  to  introduce  him  to 
Walter  Scott,  who  was  still  giving  weekly  lectures 
on  the  New  Testament  to  the  small  church  for 
which  Mr.  Forrester  had  preached.  Campbell 
wanted  a  union  between  these  churches,  but  both 
proved  rather  shy  until  1824,  for  each  preferred  its 
own  peculiarities.*^ 

Because  of  the  growth  of  the  new  doctrines, 
Campbell  began  to  feel  the  need  of  a  paper  in 
order  to  direct  better  and  to  unify  teaching  and 
preaching;  hence  on  July  4,  1823,  he  published  the 
first  number  of  the  Christian  Baptist,  a  monthly 
magazine.  The  radical  tone  of  this  paper  increased 
the  opposition  of  the  Baptists.  Some  of  them  had 
been  very  busy  ever  since  Campbell's  Sermon  on 
the  Law,  seven  years  earlier,  in  working  up  a 
majority  against  him,  so  that  they  could  expel  him 
from  the  association,  but  the  time  did  not  appear 
propitious  until  August,  1823.*^  Campbell  had  been 
so  busy  with  his  duties  at  Buffalo  Seminary  that 
he  had  not  taken  time  to  visit  the  churches  belong- 
ing to  the  association  as  much  as  customary.  This 
opportunity  had  been  used  by  his  enemies  to  good 
advantage,  and  charges  of  heresy  were  freely  circu- 
lated against  him.  Elders  Brownfield,  Pritchard, 
and  the  Stones  were  making  every  effort  to  expel 
him.     They  sent  special  men  to  all  the  churches  in 


*^  Richardson,  R.     Memoirs  of  Alexander  OampheU,  II.,  47,  48,  99. 
*2  Gates,  Errett.     Early  Relation  and  Separation  of  Ba/ptigta  and 
Disci/plea,  35,  86. 

158 


OF    THE    DISCIPLES    OF    CHRIST 

the  association,  and  persuaded  many  to  appoint  as 
messengers  to  the  next  meeting  persons  who  were 
opposed  to  Campbell.  The  latter  knew  of  these 
plans,  and  because  he  was  about  to  enter  into  a 
debate  on  baptism  with  a  Mr.  W.  L.  MacCalla,  a 
Presbyterian  minister  of  Washington,  Kentucky,  he 
thought  it  best  to  evade  the  denominational  dis- 
credit intended  by  his  enemies,  or  perhaps  stop  the 
discussion  altogether.  Since  he  had  been  frequently 
urged  by  Adamson  Bentley  to  leave  the  Red  Stone 
Association  and  join  the  Mahoning,  and  since  sev- 
eral members  of  the  Brush  Run  Church  lived  in 
Wellsburg  and  vicinity,  he  decided  to  form  a  sepa- 
rate congregation,  in  which  he  would  place  his 
membership  and  which  could  unite  with  the  Maho- 
ning Association.  He  then  told  the  Brush  Run 
Church  that,  for  special  reasons  which  it  was  not 
yet  prudent  to  mention,  he  wanted  letters  of  dis- 
missal for  himself  and  some  thirty  other  members 
in  order  to  form  a  church  in  Wellsburg.  Because 
of  Campbell's  unquestioned  good  judgment  the  re- 
quest was  at  once  granted,  and  the  second  church 
of  the  ''Reformation"  was  immediately  formed  in 
Wellsburg. 

The  old  church  at  Brush  Run  appointed  Thomas 
Campbell  and  two  others  as  messengers  to  Red 
Stone.  Alexander  Campbell  went  as  a  spectator. 
When  the  letter  was  read,  much  surprise  was  ex- 
pressed because  he  was  not  named  as  a  messenger. 
On  the  ground  of  this  omission,  objection  was  made 
to  a  motion  to  invite  him  to  a  seat.    After  he  had 

159 


ORIGIN    AND    EARLY    HISTORY 

listened  some  time  in  silence,  he  was  asked  to  state 
why  he  was  not  a  messenger  from  Brush  Run.  He 
expressed  regret  that  the  association  had  lost  so 
much  time  over  such  trifling  matter,  and  declared 
that  he  would  relieve  them  of  all  further  trouble 
on  that  score.  The  reason,  he  said,  was  because  the 
church  to  which  he  then  belonged  was  not  con- 
nected with  the  Red  Stone  Association.  This  check- 
mated his  opponents,  left  him  free  to  carry  on  his 
reforms  in  the  association,  and  allowed  him  to  go 
to  his  debate  as  the  undoubted  representative  of  the 
Baptists.*^    In  relating  this  incident,  Campbell  said : 

"Never  did  hunters  on  seeing  the  game  unexpectedly 
escape  from  their  toils  at  the  moment  when  its  capture  was 
sure,  glare  upon  each  other  a  more  mortifying  disappoint- 
ment than  that  indicated  by  my  pursuers  at  that  instant, 
on  hearing  that  I  was  out  of  their  bailiwick,  and  conse- 
quently out  of  their  juris,  diction.  A  solemn  stillness  ensued', 
and,  for  a  time,  all  parties  seemed  to  have  nothing  to  do. ' '  ** 

In  1824,  the  Wellsburg  Church  was  received 
into  the  Mahoning  Association,  and  during  the 
same  year  Alexander  Campbell  spent  three  months 
in  touring  Kentucky,  where  he  met  John   Smith*^ 


*3  Richardson,   R.     Memoirs  of  Aleaander  Ccumpbell,   II.,    68-70. 

^Ibid.,   II.,    70. 

*^  At  Flemingsburg,  Kentucky,  this  eccentric  preacher  heard  Camp- 
bell outline  the  fourth  chapter  of  Galatians.  After  the  congregation 
was  dismissed,   Smith  remarked  to  a  fellow  preacher  named  Vaughn: 

"Is  it  not  hard,  brother  Billy,  to  ride  twenty  miles,  as  I  have  done, 
just  to  hear  a  man  preach  thirty  minutes?" 

"You  are  mistaken,  brother  John;  look  at  your  watch.  It  has 
surely  been  longer  than  that,"  was  the  reply. 

Smith  found  to  his  surprise  that  the  discourse  had  taken  up  just 
two  hours   and  a  half.     Holding  up  his  watch  he  declared: 

160 


OF    THE    DISCIPLES    OF    CHRIST 

and  other  leading  Baptists.  The  next  year  he  de- 
voted largely  to  the  Christian  Baptist,  in  which  he 
began  his  series,  ' '  Eestoration  of  the  Ancient  Order 
of  Things."  In  July,  1826,  he  visited  eastern  Vir- 
ginia and  met  the  leading  Baptist  ministers.  They 
refused  to  accept  his  reformatory  views,  and  his 
standing  thus  became  more  precarious.  He  also 
made  his  third  visit  to  Kentucky,  this  time  for  his 
wife's  health.'"  The  same  year,  he  published  the 
George  Campbell,  Doddridge,  and  Macknight  trans- 
lation of  the  New  Testament,  with  notes  and  addi- 
tions. This  he  called  The  Living  Oracles.  In 
August,  1826,  he  attended  the  Mahoning  Associa- 
tion at  Lisbon,  Ohio,  accompanied  by  Walter  Scott, 
who  was  elected  evangelist  of  the  Association.  In 
January  of  the  next  year,  Scott  visited  Campbell 
at  his  home,  and  they  studied  the  Gospel  together. 
In  March,  Scott  began  his  evangelistic  work  at  Lis- 
bon, Ohio,  where  he  preached  baptism  for  the  re- 


^  Millennial  Harbinger,  II.,  407,  408.  Mrs.  Campbell  died,  Oc- 
tober 22,  1827. 

"I  have  never  been  more  deceived.  Two  hours  of  my  life  are  gone, 
I  know  not  how,  though  wide  awake,  too,  all  the  time." 

Vaughn  now  referred  to  Smith's  statement  that  he  could  tell  Cami>- 
beU's  views  from  one   sermon,    and  asked: 

"Did  you  find  out,  brother  John,  whether  he  was  a  Calvinist  or 
an  Arminian  ?" 

Smith  replied: 

"No.  I  know  nothing  about  the  man ;  but,  be  he  saint  or  devil, 
he  has  thrown  more  light  on  that  Epistle,  and  on  the  whole  Scrip- 
tures than  I  have  received  in  aU  the  sermons  that  I  have  ever  heard 
before." 

Campbell  and  Smith  journeyed  and  talked  together,  but  the  latter 
in  spite  of  his  admiration  for  Campbell  was  not  a  blind  follower 
(Williams,  J.  A.     Life  of  Elder  John  SmUh,  131,  132). 

11  161 


ORIGIN    AND    EARLY    HISTORY 

mission  of  sins.  The  Lisbon  Church  abandoned  the 
Philadelphia  Confession  of  Faith  and  became  the 
mother  church  of  the  ''Reformation"  in  Ohio.*^ 

The  spread  of  the  new  movement  in  Ohio  is 
interesting.  In  1828,  Adamson  Bentley  went  to 
Braceville,  with  Jacob  Osborne,  to  hold  a  meeting. 
In  a  sermon  he  gave  the  views  Campbell  had  pre- 
sented in  the  MacCalla  Debate,  declaring  that  it  was 
intended  as  a  pledge  for  the  remission  of  sins.  On 
the  way  back  to  Warren,  Osborne  said,  ''Well, 
Brother  Bentley,  you  have  christened  baptism  to- 
day." "How  so?"  was  the  question.  "You  termed 
it  a  remitting  institution,"  was  the  reply.  Mr. 
Bentley  rejoined,  "I  do  not  see  how  this  conclusion 
is  to  be  avoided  with  the  Scriptures  before  us." 
Osborne  replied: 

"It  is  the  truth;  and  I  have  for  some  time  thought  that 
the  waters  of  baptism  must  stand  in  the  same  position  to 
us  that  the  blood  of  sacrifices  did  to  the  Jews.  ^The 
blood  of  bulls  and  of  goats  could  never  take  away  sins,'  as 
Paul  declares,  yet  when  offered  at  the  altar  by  the  sinner 
he  had  the  divine  assurance  that  his  sin  was  forgiven  him. 
This  blood  was  merely  typical  of  the  blood  of  Christ,  the 
true  sin  offering  to  which  it  pointed  prospectively,  and  it 
seems  to  me  that  the  water  in  baptism,  which  has  no  power 
in  itself  to  wash  away  sins,  now  refers  retrospectively  to 
the  purifying  power  of  the  blood  of  the  Lamb  of  God. ' '  *^ 

A  little  while  after  this,  Bentley,  Osborne,  and 
Scott  went  down  to  Howland.    When  the  first  two 


"Millennial  Harbinger,  II.,  408. 

^Richardson,  B.     Memoirs  of  Alexander  Oam/pheU,  II.,  207,  208. 

162 


OF   THE   DISCIPLES   OF   CHRIST 

mentioned  the  matter  to  the  latter,  he  agreed  with 
the  views  expressed.  In  one  of  his  sermons  at  How- 
land,  Osborne  again  introduced  the  subject  and 
declared  that  no  one  had  the  promise  of  the  gift  of 
the  Holy  Spirit  until  after  baptism.  Scott  seemed 
surprised,  and  after  the  meeting  said  to  Osborne, 
''You  are  a  man  of  great  courage,''  and,  turning 
to  Bentley,  he  asked,  ''Do  you  not  think  so.  Brother 
Bentley?"  "Why?"  was  the  question.  "Because," 
came  the  reply,  "he  ventured  to  assert  to-day  that 
no  one  had  a  right  to  expect  the  Holy  Spirit  until 
after  baptism. ' '  *"  From  that  time,  Scott  studied 
the  order  for  the  various  items  of  the  Gospel,  and 
being  endowed  with  fine  analytical  powers,  he 
placed  them  thus:  faith,  repentance,  baptism,  re- 
mission of  sins,  and  the  gift  of  the  Holy  Spirit." 

This  Scriptural  order  which  Scott  had  so  labori- 
ously evolved  relieved  at  once  his  previous  perplex- 
ities, and  the  Gospel  seemed  almost  like  a  new 
revelation  to  him.  He  believed  that  he  could  now 
present  it  in  its  original  simplicity,  but  still  he 
hesitated  for  fear  of  offending  the  churches  which 
had  employed  him.  About  this  time  he  met  Joseph 
Gaston,  and  told  him  all.  Gaston  was  delighted, 
declared  that  what  Scott  had  said  was  the  truth, 
and  that  it  ought  to  be  preached  to  the  world. 
Scott  then   made   an   appointment   outside   of  the 


*'  Richardson,  R.     Metnoirg  of  Alexcmder  OampbeU,  II.,   208. 

^°  This  order  still  stands  with  the  Disciples  of  Christ,  although 
puljlic  confession  has  been  inserted  just  previous  to  baptism.  It 
may  be  stated,  however,  that  baptism  is  itself  regarded  as  a  confes- 
sion of  faith  in  Jesus  Christ  as  the  Son  of  God. 

163 


ORIGIN   AND    EARLY    HISTORY 

association,  and  with  some  trembling,  but  in  an 
interesting  manner,  presented  his  views.  At  the 
close  he  gave  a  formal  invitation  to  come  forward 
and  be  baptized  for  the  remission  of  sin.  No  one 
moved."'  This  result  was  not  unexpected,  for  the 
whole  community  was  filled  with  the  idea  that  some 
supernatural  revelation  had  to  occur  before  any 
one  could  become  a  fit  subject  for  baptism.  The 
evangelist,  however,  had  broken  through  his  own 
fears,  and  he  now  gave  notice  that  he  would  deliver 
in  New  Lisbon  a  course  of  sermons  upon  the 
Ancient  Gospel. 

A  large  crowd  gathered  to  hear  him.  ,  His  ser- 
mon was  based  on  Peter's  confession,  Matthew  16: 
16,  in  connection  with  Peter's  answer  to  inquirers 
on  the  day  of  Pentecost,  Acts  2 :  38.  The  evangelist 
held  the  audience  in  rapt  attention  while  he  devel- 
oped the  power  of  the  Christian  creed,  the  rock 
upon  which  Christ  had  announced  that  he  would 
build  His  church,  and  the  steps  of  faith,  repentance, 
baptism,  remission  of  sins,  and  the  gift  of  the  Holy 
Spirit.  The  people  w«re  charmed  by  this  new  view 
of  the  simplicity  and  completeness  of  the  Gospel, 
but  as  on  that  earlier  occasion,  they  were  filled  with 
doubt  and  wonder,  and  asked,  *'How  can  these 
things  be?"  Just  as  he  was  about  to  close  his  ser- 
mon, a  stranger  came  in  and  took  a  seat.  When 
Scott  concluded  a  few  minutes  later  by  again  quot- 
ing Peter's  words  and  inviting  any  one  present  to 


61  A  similar  result  had  followed  Stone's  first  invitations  in  Kentucky 
(Rogers,  J.  E.     Oime  Bidge  Meeting  Bouse,  183,  184). 

164 


OF    THE    DISCIPLES    OF    CHRIST 

come  forward  and  be  baptized  for  the  remission  of 
sins,  this  stranger  at  once  went  forward.  Every 
one  was  surprised,  for  the  new  convert  had  not  been 
enlightened  by  the  minister,  yet  he  walked  with  the 
firmness  of  an  assured  purpose.  The  preacher,  too, 
was  astonished,  but  since,  when  questioned,  the  man 
seemed  to  understand  the  matter  fully,  Scott  at 
once  baptized  him  ''/or  the  remission  of  sins/' 
November  18,  1827.  Great  excitement  ensued,  and 
before  the  meeting  closed  seventeen  persons  ac- 
cepted primitive  baptism.  Thereafter  these  Gospel 
steps  were  used  with  marked  success  by  the  Re- 
formers." 

Although  Scott  was  pleased  with  the  initial  suc- 
cess, he  could  not  help  wondering  why  the  stranger, 
a  William  Amend,  had  come  forward  on  a  simple 
invitation,  when  his  first  two  sermons  had  failed  to 
convince  any  one;  hence  he  determined  to  write  a 
letter  of  inquiry.  Amend  answered,  declaring  that 
he  had  been  a  strict  Presbyterian,  but  that  he  could 
not  believe  all  the  things  taught;  consequently  he 
turned  to  his  Bible  and  studied  it  for  a  year.  This 
led  him  to  John  3 :  16,  which  read :  *  *  For  God  so 
loved  the  world,  that  he  gave  his  only  begotten  Son, 
that  whosoever  believeth  on  him  might  not  perish, 
but  have  everlasting  life."  He  then  went  on  to 
inquire  how  he  should  believe,  and  he  read  such 
passages  as:  "Faith  cometh  by  hearing,  and  hear- 
ing by  the  word  of  God,"  ''Faith  is  the  substance 


"Richardson,  R.     Memoirs  of  Alexander  Oampbell,  II.,   S^l 0-212. 
165 


ORIGIN   AND   EARLY   HISTORY 

of  things  hoped  for,  the  evidence  of  things  not 
seen/'  "Save  yourselves/'  *'I  must  be  dead  to  sin 
and  buried,  and  raised  with  Christ  Jesus  to  new- 
ness of  life/'  "I  must  be  born  again  if  I  would 
enter  the  kingdom  of  God/'  and  ** Proclaim  the 
gospel  to  all  nations;  he  that  believeth  and  is  bap- 
tized shall  be  saved."  Realizing  that  Peter  had 
been  given  the  keys,  he  looked  to  see  what  he  would 
do  with  them.  Turning  to  Acts  2 :  37,  38,  he  read : 
"And  they  were  all  pricked  to  the  heart,  and  said 
to  Peter  and  to  the  other  apostles,  *Men  and  breth- 
ren, what  shall  we  do?'  Peter  said,  'Repent,  and 
be  baptized  every  one  of  you  in  the  name  of  Jesus 
Christ  for  the  remission  of  sins.'  "  After  remark- 
ing that  he  had  often  turned  to  this  Scripture  and 
prayed  for  some  one  to  introduce  him,  Amend  said : 

''Now,  my  brother,  I  will  answer  your  questions.  I  was 
baptized  on  the  18th  of  November,  1827,  and  will  relate  to 
you  a  circumstance  which  occurred  a  few  days  before  that 
date.  I  had  read  the  second  chapter  of  Acts,  when  I  ex- 
pressed myself  to  my  wife  as  follows:  *0h  this  is  the  gospel; 
this  is  the  thing  we  wish — ^the  remission  of  our  sins  I  Oh 
that  I  could  hear  the  gospel  in  these  same  words  as  Peter 
preached  it!  I  hope  I  shall  some  day  hear  it,  and  the  first 
man  I  meet  who  will  preach  the  gospel  thus,  with  him  will 
I  go.  So,  my  brother,  on  the  day  you  saw  me  come  into 
the  meeting-house  my  heart  was  open  to  receive  the  word  of 
God,  and  when  you  cried,  'The  Scripture  shall  no  longer  be 
a  sealed  book.  God  means  what  he  says.  Is  there  any 
man  present  who  will  take  God  at  his  word  and  be  baptized 
for  the  remission  of  sins?' — at  that  moment  my  feelings 
were  such  that  I  could  have  cried  out,  'Glory  to  God  I  I 
have  found  the  man  whom  I  have  long  sought  for.'     So  I 

166 


OF   THE   DISCIPLES   OF   CHRIST 

entered  the  Mngdom  when  I  readily  laid  hold  of  the  hope 

set  before  me/'" 

Concerning  the  plea  thus  advocated  by  Scott, 
Hay  den  wrote: 

'*It  is  true  the  Chrisrtian  Baptist,  in  the  first  volume, 
had  taught  the  scriptural  connection  between  baptism  and 
remission,  in  an  essay  by  the  elder  Campbell;  also  in  A. 
Campbell's  Debate  with  Mr.  MeCaUa  the  same  truth  was 
distinctly  set  forth.  But  it  remained  among  the  theories. 
Siimers  still  languished  in  despairing  doubt,  awaiting  some 
light,  emotion  or  sensation  on  which  they  might  settle  as 
the  'white  stone'  of  elective  grace,  specially  imparted  to 
assure  them  they  were  of  the  elect  for  whom  Christ  died. 
Besides,  all  the  prominent  creeds  of  Christendom  contain  the 
doctrine  of  baptism  as  a  pledge  of  remission,  as  an  item  of 
dogmatic  belief.  But  not  one  of  the  sects  built  upon  them 
carries  out  its  creed,  in  this  particular,  into  practical  result; 
and  tells  the  awakened  sinner,  as  did  Peter  on  the  first 
Pentecost  after  the  ascension:  *  Repent,  and  be  baptized 
every  one  of  you  in  the  name  of  Jesus  Christ  for  the  remis- 
sion of  sins. ' '  °* 

Scott  sailed  with  his  plea  through  the  "Western 
Reserve  like  a  meteor.  Exaggerated  reports  of  his 
doings  reached  the  Campbells,  and  they,  fearing  his 
haste,  decided  that  Thomas  Campbell  should  .visit 
the  Western  Reserve  and  see  for  himself.  The  vis- 
itor was  delighted,  and  joined  Scott  for  a  while  in 
his  theory  reduced  to  practice.  On  April  9,  1828, 
he  wrote  from  New  Lisbon  to  his  son: 


"  Richardson,  B.     Memoira  of  Alexander  OampheU,  II,,  213,  ^SlA. 
'^  Early  History  of  Disciples  in   Western  Reserve,  80,  81. 

167 


ORIGIN   AND    EARLY   HISTORY 

"I  perceive  that  theory  and  practice  in  religion,  as  well 
as  in  other  things,  are  matters  of  distinct  consideration. 
.  .  .  We  have  spoken  and  published  many  things  correctly 
concerning  the  ancient  gospel,  its  simplicity  and  perfect 
adaptation  to  the  present  state  of  mankind,  for  the  benign 
and  gracious  purposes  of  its  immediate  relief  and  complete 
salvation;  but  I  must  confess  that,  in  respect  of  the  direct 
exhibition  and  application  of  it,  for  that  blessed  purpose,  I 
am  at  present,  for  the  first  time,  upon  the  ground  where  the 
tiling  has  appeared  to  be  practically  exhibited  to  the  proper 
purpose.  'Compel  them  to  come  in,'  saith  the  Lord,  'that 
my  house  may  be  filled.' 

"Mr.  Scott  has  made  a  bold  push  to  accomplish  this 
object,  by  simply  and  boldly  stating  the  ancient  gospel  and 
insisting  upon  it;  and  then  by  putting  the  question  generally 
and  particularly  to  males  and  females,  old  and  young.  Will 
you  come  to  Christ  and  be  baptized  for  the  remission  of 
your  sins  and  the  gift  of  the  Holy  Spirit?  Don't  you 
believe  this  blessed  gospel?  Then  come  away,  etc,  etc.  This 
elicits  a  personal  conversation;  some  confess  faith  in  the 
testimony — ^beg  time  to  think;  others  consent-^give  their 
hands  to  be  baptized  as  soon  as  convenient;  others  debate 
the  matter  friendly;  some  go  straight  to  the  water,  be  it 
day  or  night;  and,  upon  the  whole,  none  appear  offended."^ 

About  the  time  Scott  and  the  Reformers  adopted 
the  plea  mentioned  above,  James  Hughes,  Lewis 
Harnwick,  Lewis,  Conner,  and  John  Secrest,  all 
Kentucky  followers  of  Barton  W.  Stone,  went 
through  Belmont  and  Columbiana  counties,  con- 
verting many  and  planting  churches.  They  repu- 
diated all  creeds,  contended  for  the  Bible  alone, 
and  favored  the  name  ''Christian.''.  Since  they 
were  full  of  zeal  and  gifted  in  exhortation,  they 


•*  Richardson,  E.     Memoirt  of  Alexander  OampheU,  U.,  219,  220. 
168 


OF   THE    DISCIPLES    OF   CHRIST 

won  many  converts.  They  used  the  ''mourning- 
bench  system,"  and  completed  the  process  of  con- 
version and  reception  by  extending  publicly  to  the 
convert  the  '  *  right  hand  of  fellowship, ' '  after  which 
he  was  regarded  as  a  member  of  the  church.  From 
this  wing  of  the  '' Reformation '*  came  such  men  as 
John  Whitacre,  William  Schooley,  John  Fleck,  and 
Joseph  Gaston,  all  noted  preachers.  They  examined 
and  accepted  the  Gospel  plea  as  advocated  by  Scott, 
and  thereafter  spent  their  lives  in  its  defence.  Min- 
ister after  minister  adopted  it,  and  thus  it  was  soon 
carried  all  over  the  West  of  that  day.'^ 

During  the  same  year,  1828,  Alexander  Camp- 
bell issued  his  second  edition  of  The  Living  Oracles, 
accepted  Robert  Owen's  challenge  to  debate  the 
claims  of  infidelity  as  opposed  to  religion,  published 
a  hymn  book,  and  married  Miss  Sfilma  H.  Bakewell, 
of  Wellsburg.  In  addition  to  keeping  up  the  Chris- 
tian Baptist,  and  all  his  religious  work,  he  con- 
tinued his  farming.  According  to  reports,  he  was 
the  first  man  to  import  Merino  and  Saxony  sheep 
over  the  Allegheny  mountains.  Next  year,  April 
13-22,  1829,  he  debated  with  Owen  in  the  Methodist 
church  at  Cincinnati,  Ohio,"  and  planned  to  dis- 
continue the  publication  of  the  Christian  Baptist, 
for  he  feared  that  the  term  ''Christian-Baptist" 
would  be  applied  to  the  advocates  of  reform,  and 
he  realized  that  the  time  had  come  for  constructive 
work  rather  than  destructive.     The  principles  of 


"  Hayden,  A.   S.     Disciples  vn  Western  Reserve,  80,  81. 
"  See  pages  265-270. 

169 


ORIGIN    AND    EARLY    HISTORY 

the  ** Reformation"  were  spreading  rapidly;  many 
even  in  England  and  Ireland  favored  and  accepted 
the  new  teaching." 

A  few  months  after  the  debate  with  Owen,  in 
August,  1829,  Campbell  was  elected  to  and  in  Octo- 
ber attended  the  Constitutional  Convention  of  Vir- 
ginia. Representation  in  that  state  was  based  in 
part  upon  slaves,  and  since  these  were  held  largely 
in  the  eastern  section,  the  white  population  of  the 
West,  although  nearly  equal  in  number  to  that  of 
the  East,  found  itself  under  the  control  of  a  ma- 
jority, which  many  thought  legislated  too  exclu- 
sively for  the  interest  of  its  own  section.  Influenced 
by  the  remonstrances  of  the  western  members,  or 
fearful  that  the  rapidly  growing  white  population 
of  the  West  would  soon  wrest  political  power  from 
the  East,  the  Legislature  of  1827  and  1828,  in  spite 
of  the  opposition  in  the  Tidewater  district,  passed 
an  act  to  take  the  sense  of  the  voters  on  calling  a 
convention.  A  majority,  21,898  to  16,646,  favored 
this  action.  The  most  eminent  men  of  the  country 
were  chosen  as  delegates."  Four  were  to  be  selected 
from  the  district  in  which  Campbell  lived.  Philip 
Doddridge,  of  Wellsburg,  was  the  most  distin- 
guished politician  in  the  West,  and  he  was  at  once 
nominated.  At  that  time  Campbell  had  been  before 
the  public  only  as  an  educator  and  minister,  but 
now  the  request  came  that  he  let  himself  be  nomi- 


'^MiUenmal  Harbinger,  II.,  408. 

•»  Ambler,    0.    H.      Seetionaliam    in    Virginia    from    1776    to    1861, 
137-144. 

170 


OF   THE   DISCIPLES    OF   CHRIST 

nated  as  a  delegate.  Many  of  his  religious  oppo- 
nents urged  him  strongly  to  this  course,  for  they  had 
confidence  in  his  ability.  He  refused  at  first,  but 
his  political  friends  urged  that  it  was  not  a  canvass 
for  an  office  of  emolument,  but  an  important  occa- 
sion to  the  state  of  which  he  was  a  citizen,  for  the 
organic  law  of  that  state  was  to  be  amended  and 
the  control  of  the  eastern  and  slave-holding  element 
resisted.  His  religious  friends  declared,  moreover, 
that  the  office  was  higher  than  the  ordinary  plane 
of  politics,  that  it  would  not  compromise  him  in  any 
way  as  a  religious  teacher,  but  that  it  would  give 
him  greater  influence  by  placing  him  in  contact 
with  the  most  influential  persons  in  the  state. 
Campbell  at  length  yielded  to  this  urging,  with  the 
express  stipulation  that  he  would  not  have  to  take 
part  in  the  canvass  personally,  and  with  the  under- 
standing that  Doddridge  would  gladly  accept  him 
as  a  colleague.  As  soon  as  the  canvass  commenced, 
however,  Samuel  Sprigg,  a  noted  lawyer  of  Wheel- 
ing, and  a  warm  personal  friend  of  Doddridge,  an- 
nounced himself  as  an  opposition  candidate  to 
Campbell.  When  the  latter  discovered  this  faith- 
lessness, he  yielded  to  the  representations  of  his 
friends  and  perhaps  to  his  rising  Irish  temper,  and 
took  an  active  part  in  the  canvass. 

Accordingly,  Campbell  made  it  a.  point  to  be 
present  at  one  of  the  most  doubtful  and  important 
precincts  in  Monongalia  county,  where  Mr.  Sprigg 
was  to  address  the  voters  at  the  polls.  Sprigg,  in 
his  speech,  attacked  the  members  of  the  ministerial 

171 


ORIGIN    AND    EARLY    HISTORY 

profession  as  unfit  to  act  as  delegates  to  a  consti- 
tutional convention,  and  urged  the  importance  of 
sending  delegates  whose  lives  had  been  spent  in 
investigating  and  applying  principles  of  civil  gov- 
ernment and  constitutional  law.  He  talked  long 
also  on  the  subject  of  representation,  and  declared 
that  basing  the  representation  wholly  on  the  white 
population  was  the  only  fair  way  to  the  western 
section  of  the  state.  Since  he  took  up  so  much 
time,  little  was  left  to  Campbell  before  the  opening 
of  the  polls.  The  latter,  realizing  that  the  people 
were  weary,  said  in  beginning  that  he  could  not 
think  of  detaining  them  much  longer.  He  then 
briefly  refuted  the  arguments  used  by  his  oppo- 
nent against  the  competence  of  ministers  and  in 
favor  of  the  supposed  claims  of  lawyers,  expressed 
himself  in  favor  of  representation  based  entirely  on 
the  white  population,  and  denounced  the  evils  of 
the  existing  system  where  the  political  power  de- 
pended upon  the  number  of  persons  held  in  bond- 
age. Since  the  crowd  was  composed  largely  of 
farmers,  Campbell  extolled  the  virtues  of  agricul- 
turists, and  declared  that  he  had  been  a  practical 
farmer  for  years.*"    He  concluded: 

''  'Tis  the  interest  of  the  farmer  that  should  be  con- 
sulted. It  is  his  welfare  especially  that  should  be  promoted, 
since  it  is  the  farmer  who  has  to  bear  at  last  the  burdens 
of  the  government.  .  .  .  Allow  me  to  illustrate  this  by  what 
I  noticed  when  a  lad  on  a  visit  to  the  city  of  Belfast.  In 
viewing    the    city,    I    recoUect   that   my    attention    was    par- 


•0  X^ichardson,   B.     Menmoirs  of  AleoBonder  OampbeU,  II.,   804-808. 
172 


OF   THE   DISCIPLES    OF   CHRIST 

ticularly  engaged  by  a  large  sign  over  one  of  its  extensive 
stores.  This  sign  contained  four  large  painted  figures.  The 
first  was  a  picture  of  the  king  in  his  royal  robes,  with  the 
crown  upon  his  head,  and  the  legend  issuing  from  his  mouth, 
'1  reign  for  all.'  Next  to  him  was  the  figure  of  a  bishop, 
in  gown  and  surplice,  with  the  inscription,  'I  pray  for  all.' 
The  third  was  a  soldier  in  his  regimentals  standing  by  a 
cannon  and  uttering  the  words,  *I  fight  for  all.'  But  the 
fourth  figure,  gentlemen,  was  the  most  noteworthy  and 
important  of  all  in  this  pictorial  representation  of  the  dif- 
ferent parts  of  human  society.  It  represented  a  farmer, 
amidst  the  utensils  of  his  calling,  standing  by  his  plow,  and 
exclaiming,  ' I  pay  for  all. '  '^ ^ 

After  the  cheering  had  subsided,  the  polls  were 
opened.  The  law  then  required  each  voter  to  an- 
nounce publicly  the  name  of  his  candidate  so  that 
his  vote  could  be  recorded.  For  some  time  nothing 
was  heard  but  the  name  **  Campbell. ' '  It  began  to 
look  as  if  the  choice  might  be  unanimous,  but  at 
last  the  name  of  "Sprigg"  was  mentioned,  where- 
upon that  individual  arose  and  pleasantly  remarked, 
with  a  bow:  **I  thank  the  gentleman  for  his  vote, 
for  I  was  really  beginning  to  think  you  had  all  for- 
gotten that  I  am  a  candidate. ' '  "^  "When  the  votes 
of  the  different  counties — Ohio,  Tyler,  Brooke, 
Monongalia  and  Preston — were  counted,  it  was 
found  that  Alexander  Campbell  and  Philip  Dodd- 
ridge, together  with  Charles  D.  Morgan  and  Euge- 
nius  M.  Wilson  of  Monongalia,  had  been  elected. 

The  convention,  composed  in  all  of  ninety-six 
delegates,    met    at    Richmond,     October    5,     1829. 


^  Richardson,  R.     MeTnoirs  of  Alexamder  OafnpbeU,  11.,  809. 
"Ihid.,  II.,  309. 

173 


ORIGIN    AND    EARLY    HISTORY 

Among  its  members  were  James  Madison,  James 
Monroe,  Chief-Justice  Marshall,  John  Randolph  of 
Roanoke,  Judge  Upshur,  Benjamin  W.  Leigh,  and 
Philip  S.  Barbour.  After  the  preliminary  arrange- 
ments had  been  made,  the  clash  of  interests  came 
into  view.  Waiting  until  Doddridge  and  several 
others  had  spoken,  Campbell  delivered  an  able 
speech  against  apportioning  representation  in  the 
House  of  Delegates  according  to  white  population 
and  taxation  combined,  as  the  East  so  strongly 
desired.  Judge  Upshur,  representing  eastern  irtter- 
ests,  had  made  able  speeches,  October  27  and  28, 
1829.  Since  these  are  somewhat  foreign  in  interest 
to  the  main  theme,  full  consideration  can  not  be 
given,  but  the  Judge  had  declared  in  partial  sum- 
mary, October  28,  1829 : 

''I  have  thns  endeavored  to  prove,  Mr.  Chairman,  that 
whether  it  be  right  as  a  general  principle  or  not,  that 
property  should  possess  an  influence  in  Government,  it  is 
certainly  right  as  to  us.  It  is  right  because  our  property, 
so  far  as  slaves  are  concerned,  is  peculiar;  because  it  is  of 
imposing  magnitude;  because  it  affords  almost  a  full  half  of 
the  productive  labor  of  the  State;  because  it  is  exposed  to 
peculiar  impositions,  and  therefore  to  peculiar  hazards;  and 
because  it  is  the  interest  of  the  whole  Commonwealth,  that 
its  power  should  not  be  taken  away.  I  admit  that  we  have 
no  danger  to  apprehend,  except  from  oppressive  and  unequal 
taxation;  no  other  injustice  can  reasonably  be  feared.  It 
is  impossible  that  any  free  Government,  can  establish  an 
open  and  palpable  inequality  of  rights.  Resistance  would 
be  the  necessary  consequence;  and  thus  the  evil  would  soon 
cure  itself.     But  the  power  of  taxation  often  works  insidi- 

174 


OF   THE   DISCIPLES    OF   CHRIST 

ously.     The  very  victim  who  feels  its   oppression,   may  be 
ignorant  of  the  source  from  which  it  springs. '^  ^ 

He  concluded:  **.  .  .  For  more  than  half  a  cen- 
tury, the  political  power  of  this  Commonwealth  has 
been  in  the  hands  which  now  hold  it.  During  all 
that  time,  it  has  not  been  abused.  Is  it  then  with- 
out cause  that  I  ask  for  a  good  reason  why  it  should 
now  be  taken  away  ? '  "* 

Campbell  attempted  to  establish  four  points  in 
his  first  important  speech,  October  31: 

1.  That  apportionment  of  representation  accord- 
ing to  white  population  and  taxation  combined 
rested  upon  unphilosophical  and  anti-republican 
views  of  society. 

2.  That  such  representation  was  the  common 
ground  of  aristocratical  and  monarchical  govern- 
ments. 

3.  That  most  of  the  free  holders  of  Virginia 
were  opposed  to  such  an  apportionment. 

4.  That  the  white  population  basis  would  favor 
the  whole  state.*" 

Owing  to  the  importance  of  that  address,  rather 
extensive  quotations  will  be  given: 

''But,  Sir,  it  is  not  the  increase  of  population  in  the 
west  which  this  gentleman  ought  to  fear.  It  is  the  energy 
which    the   mountain   breeze   and   western   habits   impart    to 


^Virginia    State    ConvMitiozi.      Debates    and   Proceedinffs,    1829, 
1830,  75.  ^ 

«*/6id.,  79. 
«  rbid.^  118, 

175 


ORIGIN   AND   EARLY   HISTORY 

these  emigrants.  They  are  regenerated;  politically,  I  mean, 
Sir.  They  became  working  politiokms;  ajid  the  difference. 
Sir,  between  a  talking  and  a  working  politician,  is  immense. 
The  Old  Dominion  has  long  been  celebrated  for  producing 
great  orators;  the  ablest  metaphysicians  in  policy;  men  that 
can  split  hairs  in  all  abstruse  questions  of  political  economy. 
But  at  home,  or  when  they  return  from  Congress,  they  have 
negroes  to  fan  them  asleep.  But  a  Pennsylvania,  a  New 
York,  a  Ohio,  or  a  western  Virginia  statesman,  has  this 
advantage,  that  when  he  returns  home,  he  takes  off  his  coat, 
and  takes  hold  of  the  plough.  This  gives  him  bone  and 
muscle,  Sir,  and  preserves  his  Republican  principles  pure  and 
uncontaminated.  .  .  . 

"This  gentleman  (Judge  Upshur)  starts  with  the  postu- 
late, that  there  are  two  sorts  of  majorities  of  numbers  and 
interests;  in  plain  English,  of  men  and  money.  I  do  not 
well  understand,  why  he  ought  not  to  have  added,  also, 
majorities  of  talent,  physical  strength,  scientific  skill,  and 
general  literature.  These  are  all  more  valuable  than  money, 
and  as  useful  to  the  State.  A  Robert  Fulton,  a  General 
Jackson,  a  Joseph  Lancaster,  a  Benjamin  Franklin,  are  as 
useful  to  the  State,  as  a  whole  district  of  mere  slave-holders. 
Now,  all  the  logic,  metaphysics  and  rhetoric  of  this  Assembly, 
must  be  put  to  requisition  to  shew,  why  a  citizen,  having  a 
hundred  negroes,  should  have  ten  times  more  political  power 
than  a  Joseph  Lancaster,  or  a  Robert  Fulton,  with  only  a 
house  and  garden.  And  if  scientific  skill,  physical  strength 
military  powers,  or  general  literature,  in  some  individuals,  is 
entitled  to  so  much  respect,  why  ought  not  those  majorities 
in  a  community  to  have  as  much  weight  as  mere  wealth. ' ' " 

Campbell  believed,  as  an  examination  of  this 
speech  shows,  that  man  possessed  the  right  of 
suffrage  prior  to  his  entrance  into  the  social  com- 


«« Virginia    State    Convention.      Debates    and    Proceedings,    1829, 
1830,  119. 

176 


OF    THE    DISCIPLES    OF    CHRIST 

pact,  that  society  might  divest  him  of  it,  but  could 
not  confer  it,  for  it  was  a  right  ''natural"  and 
"underived."  He  was  ridiculed  with  regard  to  his 
state  of  nature  and  his  argument  on  majorities. 
He  answered  thus: 

'*.  .  .  .  The  gentlemen  on  the  other  side,  have  trium- 
phantly called  upon  us,  to  find  the  origin  of  majorities  in 
the  state  of  nature.  Nay,  indeed,  they  almost  ridicule  the 
idea  of  men  existing  in  a  state  of  nature.  We  all  know, 
that  men  roaming  at  large,  over  the  forests  could  have  no 
idea  of  majorities;  it  is  not  applicable  to  them.  But,  so 
scon  as  men  form  a  social  compact,  it  is  one  of  the  first 
things,  which,  from  nature  itself,  would  present  itself  to 
them.  The  true  origin  of  this  idea,  is  found  in  the  nature 
and  circumstances  of  men.  Man  is  a  social  animal,  and  in 
obedience  to  this  law  of  his  nature,  he  seeks  society,  and 
desires  the  countenance  of  men.  But,  as  all  men  are  not 
bom  on  the  same  day,  and  do  not  all  place  their  eyes  upon 
the  same  object,  at  the  same  time,  nor  receive  the  same 
education,  they  cannot  all  be  of  the  same  opinion.  Some 
arrangement,  founded  on  the  nature  of  man,  for  men's  liv- 
ing to-gether,  must  then  be  adopted.  And  the  impossibility 
of  gratifying  their  social  desires,  but  in  yielding  to  differ- 
ences of  opinion,  presents  itself  among  the  very  first  reflec- 
tions. In  aU  matters,  then,  of  common  interest,  when  a 
difference  occurs,  one  party  must  yield.  .  .  .  All  nature  cries, 
the  inferior  to  the  superior;  the  weaker  to  the  stronger;  the 
less  to  the  greater.  It  is,  then,  founded  on  the  nature  of 
things.  And  a  moment's  reflection  will  convince  us,  that, 
in  case  of  a  struggle,  the  minority  must  yield  to  the 
majority;  for,  they  have  the  power,  either  to  compel  it,  or 
to  expel  the  disaffected.  It  is,  then,  as  natural  a  conclusion 
and  arrangement,  as  can  be  conceived. ' '  ^ 


"  Virginia    State    Convention.      Debates    and    Proceedvnga,    1829, 
1830,  120,  121. 

12  177 


ORIGIN  AND    EARLY    HISTORY 

During  the  convention,  Campbell  made  several 
speeches  in  an  effort  to  secure  for  the  West  the 
changes**  that  were  demanded,  but  the  eastern 
majority  proved  determined  to  retain  the  pro- 
visions to  which  the  West  objected.  Consequently, 
the  constitution,  which  was  submitted  to  the  Con- 
vention, January  14,  1830,  retaining  the  provisions 
to  which  the  West  was  opposed,  received  a  majority 
of  fourteen  votes.  As  Campbell  had  foreseen,  it 
proved  entirely  unsatisfactory  to  the  people  of  the 
West.  When  the  vote  was  taken  in  Brooke  County, 
he  was  present  and  at  the  request  of  the  citizens 
gave  a  brief  explanation  of  the  principles  of  the 
proposed  constitution,  and  expressed  the  hope  that 
it  would  be  rejected  because  of  its  anti-republican 


«8  In  1828,  the  House  of  Delegates  had  214  members;  the  Senate, 
24.  Of  this  number  the  transmontane  country  with  a  total  white  pop- 
ulation of  254,196  had  only  80  delegates  and  9  senators,  while  the 
cismontane  country  with  a  white  population  of  348,873  had  134  dele- 
gates and  15  senators.  An  apportionment  on  the  basis  of  white  pop- 
ulation would  have  changed  the  Senate  little,  but  would  have  given 
the  West  90  delegates.  The  East,  too,  had  grievances.  In  1829  the 
West  drew  annually  from-  the  treasury  far  more  than  it  contributed. 
Taxes  were  paid  on  a  valuation  of  1817,  when  the  East  was  more 
prosperous.  In  1829,  the  average  valuation  upon  which  each  section 
paid  taxes  was  per  acre:  Trans-Allegheny — 92  cents;  Valley — $7.33; 
"Piedmont — $8.20;  Tidewater — $8.43.  P.  W.  Leigh  estimated  that  the 
East  paid  $3.24  in  taxes  for  every  dollar  paid  by  the  West.  There 
were  then  east  of  the  Blue  Ridge  397,000  negro  slaves  subject  to  tax- 
ation, and  only  50,000  in  the  West.  The  slave  property  contributed 
almost  one  third  of  the  entire  state  revenue  (See  Ambler,  C.  H.  Sec- 
tionalism in  Virginia,  137-141).  These  points  were  thoroughly  de- 
bated in  Convention.  Doddridge,  Campbell,  and  other  western  lead- 
ers admitted  them,  but  pointed  to  the  growth  of  population  as  an 
equalizer  and  to  the  services  of  the  western  soldiers  in  the  war  of 
1812    {Debates,  123). 

The  writer  hopes  at  some  future  time  to  make  a  more  detailed 
study  of  Alexander  Campbell  in  the  Virginia  Oonstitutional  Convention. 

178 


OF   THE   DISCIPLES    OF   CHRIST 

principles.  This  short  speech  proved  very  effective. 
After  the  vote  had  been  taken,  it  was  found  that 
Brooke  County  had  favored  rejection  by  a  vote  of 
370  to  0.  Brooke  was  the  only  county  in  the  state 
where  rejection  was  unanimous,  but  other  counties 
came  near  this,  as  Logan,  where  the  vote  was  255  to 
2,  and  Ohio,  643  to  3  against  ratification.  The 
state-wide  vote,  however,  stood  26,055  to  15,563  in 
favor  of  the  constitution.*"* 

As  indicated  earlier,  Campbell  avoided  politics 
as  much  as  possible,  although  he  did  hold  the  office 
of  postmaster  for  some  time;  hence,  if  possible,  his 
motives  in  serving  in  the  constitutional  convention 
should  be  ascertained.  On  reaching  home,  Febru- 
ary 1,  1830,  after  having  been  absent  since  Septem- 
ber 22,  1829,  he  found  many  letters  awaiting  him, 
one  being  from  William  Tener  of  Londonderry.  In 
answer  to  this,  he  gave  the  motives  which  had  influ- 


^  Perhaps  it  will  not  be  entirely  out  of  place  to  observe  in  a 
foot  note  that  Gordon's  plan  of  compromise  allowed  conservatives  to 
retain  control.  Efforts  in  the  convention  to  extend  the  franchise  to 
all  tax  payers  had  been  defeated  44  to  48.  Suffrage  was  extended 
somewhat,  nevertheless,  by  taking  in  lease  holders  and  house-keei)ers, 
but  the  number  of  men  of  legal  age  remaining  disqualified  was  over 
30,000.  Doddridge's  motion  to  elect  the  governor  by  a  popular  vote 
was  a  tie,  and  was  decided  in  the  negative.  By  the  constitution,  cen- 
tral executive  authority,  somewhat  increased,  was  vested  in  a  governor 
elected  for  three  years  by  joint  ballot  of  the  Assembly.  The  executive 
council  was  retained,  though  reduced  in  membership. 

The  differences  between  the  East  and  the  West  were  not  settled  by 
this  constitution.  They  were  merely  transferred  from  the  counties  of 
northern  Piedmont  and  the  Shenandoah  Valley  to  the  trans-Allegheny. 
Thereafter,  sectionalism,  according  to  Ambler,  was  a  contest  between 
the  districts  now  known  as  Virginia  and  West  Virginia  (see  his  Sec- 
tionalism, 137-174,  for  a  good  account  of  the  whole  struggle). 

179 


ORIGIN   AND    EARLY    HISTORY 

enced  him  to  become  a  candidate  for  the  conven- 
tion.    He  wrote: 

^^But  you  may  ask,  What  business  had  I  in  such  matters? 
I  Ysdll  tell  you.  I  have  no  taste  or  longings  for  political 
matters  or  honors,  but  as  this  was  one  of  the  most  grave 
and  solemn  of  all  political  matters,  and  not  like  the  ordinary 
affairs  of  legislation,  and  therefore  not  incompatible  with 
the  most  perfect  gravity  and  self-respect,  I  consented  to  be 
elected,  and  especially  because  I  was  desirous  of  laying  a 
foundation  for  the  abolition  of  slavery  (in  which,  however,  I 
was  not  successful),  and  of  gaining  an  influence  in  public 
estimation  to  give  currency  to  my  writings,  and  to  put  down 
some  calumnies  afar  off  that  I  was  not  in  good  standing  in 
my  own  State. ' '  ™ 

In  this  latter  object,  that  of  gaining  higher  in- 
fluence in  the  public  estimation,  Campbell  was  cer- 
tainly successful.  While  at  Richmond,  in  private 
conversation  and  in  the  social  circle,  he  pressed  the 
views  of  the  "Reformation."  Every  Lord's  Day 
he  spoke  to  large  audiences  on  the  primitive  Gospel, 
and  many  of  the  convention  members  attended. 
Upon  these  he  made  a  very  favorable  impression. 
On  the  way  home,  Ex-President  Madison  spent  the 
first  night  with  a  relative,  Edmund  Pendleton,  of 
Louisa.  The  latter  was  slightly  inclined  to  the 
principles  of  the  ''Restoration;"  hence  he  inquired 
Madison's  opinion  of  Campbell.  After  speaking  in 
high  terms  of  the  ability  shown  in  the  convention, 
the  former  president  added:  "But  it  is  as  a  theo- 
logian that  Mr.  Campbell  must  be  known.     It  was 

■^o  Richardson,  R.     Memoirs  of  Alexcmder  Oomuphett,  II.,  819,  820. 
180 


OF   THE    DISCIPLES    OF   CHRIST 

my  pleasure  to  hear  him  very  often  as  a  preacher 
of  the  gospel,  and  I  regard  him  as  the  ablest  and 
most  original  expounder  of  the  Scriptures  I  have 
ever  heard. ' ' '"' 

After  Campbell  returned  from  the  convention 
he  "vdsited  Ohio,  Kentucky,  and  Tennessee,  and  took 
up  his  editorial  work  with  renewed  zeal.  The  Mil- 
lennial Harbinger,'"'  the  first  number  of  which  came 
out  January  1,  1830,  was  devoted  to  the  plea  for 
the  restoration  of  primitive  Christianity.  This  plea, 
however,  stirred  the  Baptists  to  intense  opposition. 
Antagonism  had  been  growing  from  the  time  of  the 
Sermon  on  the  Law,  1816,  and  especially  from  the 
period  when  Walter  Scott  began  to  preach  the  Gos- 
pel steps  plea,  1827.  Exclusions  and  divisions  were 
not  infrequent  in  the  late  twenties.  In  the  spring 
of  1830,  the  Third  Baptist  Church  of  Philadelphia 
excluded  a  number,  who  at  once  formed  an  inde 
pendent  church  and  adopted  the  ancient  order  of 
things  as  taught  by  the  Campbells  and  Scott.  In 
Kentucky  and  in  certain  parts  of  Virginia,  how- 
ever, where  the  principles  of  the  ''Reformation" 
had  been  most  widely  scattered,  the  greatest  trou- 
bles took  place.  No  one  will  contend  that  the  Re- 
formers were  blameless.  Some  excited  prejudice 
unnecessarily  by  crying  out  against  church  cov- 
enants, creeds,  etc.,  ''to  the  legitimate  use  of  which 
Mr.    Campbell    never    had    objected."^"      Ignorant 


■^^  Richardson,    R.      Memoirs   of  Alexamder   OcumpbeU,   II.,    313. 

"  Successor  to  the  Christian  Baptist. 

"  Richardson,  R.     Memoirs  of  Alexander  Oampbell,  II.,  822. 

181 


ORIGIN    AND    EARLY    HISTORY 

persons  gave  just  offence  by  bigoted  and  crude 
assertions,  and  not  a  few  had  the  conceit  of  supe- 
rior knowledge  and  an  overbearing  disposition.  On 
the  whole,  nevertheless,  the  Reformers  were  forbear- 
ing and  endured  with  some  patience  the  misrepre- 
sentation of  their  opponents. 

Since  the  conditions  seethed  thus,  only  a  slight 
impulse  was  necessary  to  start  a  flame.  It  came 
from  an  unexpected  quarter.  Two  or  three  frag- 
ments of  churches  on  the  Western  Reserve,  as  at 
Youngstown,  Palmyra,  and  Salem,  which  had  re- 
fused to  enter  the  '*  Reformation, "  had  joined  a 
small  association  on  Beaver  Creek.  Aided  by  a 
Mr.  Winter  and  one  or  two  other  ministers  intensely 
opposed  to  Campbell,  they  persuaded  the  associa- 
tion to  publish  a  circular  anathematizing  the  Ma- 
honing Association  and  Mr.  Campbell  as  ''disbeliev- 
ing and  denying  many  of  the  doctrines  of  the  Holy 
Scriptures.'"*  These  charges,  as  given  by  Gates, 
follow : 

"1.  They,  the  Reformers,  maintain  that  there  is 
no  promise  of  salvation,  without  baptism. 

**2.  That  baptism  should  be  administered  to  all 
who  say  they  believe  that  Jesus  Christ  is  the  Son 
of  God,  without  examination  on  any  other  point. 

'*3.  That  there  is  no  direct  operation  of  the 
Holy  Spirit  on  the  mind  prior  to  baptism. 

**4.  That  baptism  procures  the  remission  of  sins 
and  the  gift  of  the  Holy  Spirit. 


'*  Richardson,  B.    Memoirs  of  Alexander  Oannphell,  II. 
182 


OF   THE   DISCIPLES    OF   CHRIST 

**5.  That  the  Scriptures  are  the  only  evidence 
of  interest  in  Christ. 

**6.  That  obedience  places  it  in  God's  power  to 
elect  to  salvation. 

"7.  That  no  creed  is  necessary  for  the  church 
but  the  Scriptures  as  they  stand,  And 

**8.  That  all  baptized  persons  have  the  right  to 
administer  the  ordinance  of  baptism. "  " 

This  circular  letter  immediately  gained  great 
popularity,  and  was  widely  copied  by  Baptist 
papers  and  associations.  Thus,  Dover,  Virginia, 
decreed  non-fellowship  with  the  Reformers  and 
Dover  Association  followed,  December,  1830." 
Franklin  Association,  Kentucky,  and  Appomattox 
Association,  Virginia,  denounced  Campbell's  writ- 
ings and  all  persons  holding  the  views  expressed  in 
the  Beaver  circular."  Partly  because  of  these  at- 
tacks, Mahoning  and  Stillwater  Associations,  Ohio, 
dissolved  as  associations  and  resolved  to  meet  as 
annual  meetings  without  any  authority.  The  Re- 
formers now  began  to  organize  churches  distinct 
from  the  Baptists,  and  this  step  marks  the  existence 
of  the  Disciples  of  Christ  as  a  separate  church.™ 
Campbell,  unable  to  allay  the  storm,  described  the 
Beaver  anathema  as  '^a  tissue  of  falsehoods,"  and 
attacked,  possibly  with  justice,  the  character  of 
Winter,  one  of  its  chief  promoters.     He  showed  his 


''^  Early  ReltUion  and  Separation  of  Baptists  and  Disciples,  92. 
""^Millennial  Harbinger,  II.,  409. 

"  Richardson,   R.     Memoirs  of  Alexander  OampheU,  II.,  323. 
"^  Millennial  Harbinger,  II.,  409,  also  Newman,  A.  H.     A  Hietorff 
of  tTie  Baptist  Churches  in  the  United  States,  494. 

183 


ORIGIN   AND    EARLY    HISTORY 

dislike   of  separation,   but   also  his   willingness  to 
abide  the  result  by  asking: 

'^Wlio  is  making  divisions  and  schisms?  Who  is  rend- 
ing the  peace  of  the  churches?  Who  are  creating  factions, 
swellings  and  tumults?  We  who  are  willing  to  bear  and 
forbear,  or  they  who  are  anathematizing  and  attempting  to 
excommunicate?  Let  the  umpires  decide  the  question.  For 
my  own  part,  I  am  morally  certain  they  who  oppose  us  are 
unable  to  meet  us  on  the  Bible;  they  are  unable  to  meet 
us  before  the  public;  and  this  I  say,  not  as  respects  their 
talents,  acquirements  or  general  abilities,  but  as  respects 
their  systems.  Thousands  are  convinced  of  this,  and  they 
might  as  well  bark  at  the  moon  as  to  oppose  us  by  bulls 
and  anathemas.  If  there  be  a  division,  gentlemen,  you  will 
make  it,  not  I;  and  the  more  you  oppose  us  with  the  weight 
of  your  censure,  like  a  palm  tree  we  will  grow  the  faster. 
I  am  for  peace,  for  union,  for  harmony,  for  co-operation 
with  all  good  men.  But  I  fear  you  not;  if  you  will  fling 
firebrands,  arrows  and  discords  into  the  army  of  the  faith, 
you  will  repent  it,  not  we.  You  will  lose  influence,  not  we. 
We  covet  not  persecution,  but  we  disregard  it.  We  fear 
nothing  but  error,  and  should  you  proceed  to  make  divisions, 
you  will  find  that  they  will  reach  much  farther  than  you 
are  aware,  and  that  the  time  is  past  when  an  anathema 
from  an  association  will  produce  any  other  effect  than  con- 
tempt from  some  and  a  smile  from  others. ' ' '" 

That  Campbell  was  correct  in  the  extent  of  the^ 
divisions  is  apparent  from  the  following  quotations. 
The  Dover  Association  report  read  in  part:  ''The 
system  of  religion  known  by  the  name  of  Camp- 
bellism  has  spread  of  late  among  our  churches  to  a 
distressing   extent   and   seems    to    call   loudly    for 


"  Richardson.,  R.     Memoirs  of  Alexander  Ocumpbell,  II.,   323-324. 

184 


OF   THE   DISCIPLES    OF   CHRIST 

remedial  measures. ' '  "    The  New  York  Baptist  Reg- 
ister of  1830  said: 

'^Mr.  Campbell  *s  paper  and  their  vigorous  missionary 
efforts  are  making  great  achievements.  It  is  said  that  one 
half  of  the  Baptist  churches  in  Ohio  have  embraced  this 
sentiment  and  become  what  they  call  Christian  Baptists.  It 
is  spreading  like  a  mighty  contagion  through  the  Western 
States,  wasting  Zion  in  its  progress.  In  Kentucky  its  deso- 
lations are  said  to  be  even  greater  than  in  Ohio. ' '  ^ 

The  following  bitter  lamentation  came  from  a 
Mr.  McConnico  of  Tennessee: 

'*My  beloved  brethren: — CampbeUism  has  carried  away 
many  whom  I  thought  firm.  These  wandering  stars  and 
clouds  without  water  ever  learning  and  never  able  to  come 
to  the  knowledge  of  the  truth,  make  proselytes  much  more 
the  children  of  the  devil  than  they  were  before.  O  Lordl 
hear  the  cries  and  see  the  tears  of  the  Baptists;  for  Alex- 
ander hath  done  them  much  harm.  The  Lord  reward  him 
according  to  his  works.  Look  at  the  Creaths  of  Kentucky. 
Look  at  Anderson,  Craig,  and  Hopwood  of  Tennessee.  See 
them  dividing  churches  and  spreading  discord,  and  consti- 
tuting churches  out  of  excommunicated  members.  Such 
shuffling — such  slandering — such  evil  speaking — such  dissem- 
bling— such  downright  hypocrisy — and  all  under  the  false 
name  of  reformation. ' '  ^ 

A.  H.  Newman,  the  Baptist  historian,  although 
admitting  the  divisions,  took  a  broader,  more  philo- 
sophical, and  a  more  hopeful  view  of  the  situation. 
He  said: 


s°  Gates,   Errett.     Early  Relation  and  Separation  of  Baptists  and 
Disciples,   73. 
^Ihid.,   73. 
^rbid.,  100. 

185 


ORIGIN    AND    EARLY    HISTORY 

"The  growth  of  the  'Discdplea'  party  was  very  rapid, 
and  a  large  number  of  Baptists,  Presbyterians,  and  Meth- 
odists were  won  to  its  support.  Baptists  soon  recovered 
measurably  from  the  shock  and  have  steadily  advanced  in 
the  regions  covered  by  the  activity  of  the  Disciples.  It  is 
probable  that  the  cause  of  antipedobaptism  and  of  immer- 
sion gained  largely  from  the  schism.  That  it  may  speedily 
come  to  an  end  with  no  sacrifice  of  truth  should  be  the 
earnest  prayer  of  Baptists  and  Disciples  alike. ' '  ^ 

Of  course,  many  of  those  who  had  favored  the 
new  movement  now  deserted  it,  but  others  took 
their  place.  Jacob  Creath,  Sr.,  whom  Clay  had  pro- 
nounced the  finest  natural  orator  he  ever  heard, 
had  been  somewhat  cautious  in  defining  his  position. 
He  now  came  forward  openly.  To  his  surprise, 
however,  he  met  Jeremiah  Vardeman,  a  noted  Re- 
former, going  back.  ''Hey,  Jerry,"  said  he, 
** what's  the  matter?"  "Oh,"  was  the  answer,  '4f 
this  thing  takes,  we  shall  all  starve.  The  Baptists 
are  not  too  liberal  as  it  is. "  ^  The  lessened  contri- 
butions of  the  churches,  growing  out  of  their  unse1> 
tied  condition  and  attributed  to  the  new  teachings 
had  been  used  as  an  argument  to  retain  a  Reformer 
in  sentiment,  and  a  man  who  had  done  much  to 
further  the  "Reformation."  Vardeman,  as  is  usual 
in  such  cases,  thought  it  necessary  to  show  his  re- 
newed zeal  to  the  Baptist  cause  by  extreme  meas- 
ures; hence  through  his  influence  an  effort  was 
made  to  excommunicate  Versailles,  Providence,  and 
South  Elkhom,  without  examination  or  committees 


^  A   History  of  the  Baptist  Churches  in   the   United  States,  494. 
^  Richardson,  R.     Memoirs  of  Alexa/nder  Oa/mpbeU,  II.,   324. 

186 


OF   THE   DISCIPLES   OF   CHRIST 

of  inquiry,  with  the  intention  of  cutting  off  the 
Creaths,  Josephus  Hewitt,  and  a  few  other  promi- 
nent men  who  had  urged  the  primitive  faith  and 
order  as  taught  by  the  Reformers.  In  defence  of 
the  rights  of  the  churches,  Jacob  Creath,  Sr.  deliv- 
ered a  speech  which  Thomas  Campbell  and  other 
competent  judges  present  considered  as  almost  un- 
equaled  in  eloquence  and  power.  Arguments  were 
of  no  avail,  however,  for  forty-two  out  of  seventy- 
one  had  resolved  on  exclusion;  consequently  exclu- 
sion was  carried.  Almost  immediately  after  this 
action,  Vardeman  moved  to  Missouri,  where  he  died 
a  few  years  later  without  retaining  much  of  his 
former  popularity.  In  spite  of  his  apostasy,  never- 
theless, Alexander  Campbell  always  regarded  him 
with  affectionate  feeling,  and  often  remarked:  "I 
knew  him  well,  and  if  I  had  been  in  Kentucky  at 
the  time,  Jeremiah  Vardeman  would  never  have 
been  persuaded  to  abandon  the  cause  of  the  Refor- 
mation. ' '  ^  Though  the  Disciples  lost  many  leaders 
such  as  Vardeman,  they  gained  new  ones.  Jacob 
Creath,  Sr.,  William  Morton,  John  Smith,  and 
Jacob  Creath,  Jr.,  devoted  themselves  with  zeal  to 
the  Gospel  message  of  the  Reformers  and  organized 
many  churches,  most  of  which,  especially  in  the 
towns,  adopted  weekly  communion,  while  some  in 
the  country  celebrated  the  Lord's  Supper  monthly, 
as  the  Baptists  had  done,  for  they  could  secure  a 
minister  only  about  once  a  month." 


^  Richardson,  R.     Memovrs  of  Alexcmder  OamvpheU,  II.,  325,  326. 
»rbid.,  II.,  326. 

187 


ORIGIN   AND    EARLY    HISTORY 

In  concluding  this  chapter  it  seems  advisable  to 
consider  a  few  reasons  for  the  success  met  in 
launching  the  new  church.  One  of  the  strongest  of 
these  was  that  the  movement  of  the  Campbells  was 
an  outgrowth  of  conditions  then  existing.  It  repre- 
sented the  ''time  spirit."  In  the  words  of  H.  V. 
Kirk:  "He  [Alexander  Campbell]  also  represented 
the  time  spirit  (zeit  geist)  of  the  American  Repub- 
lic. He  came  in  line  with  the  great  social  and 
political  movements  of  his  day.  He  was  the  voice 
of  democracy,  of  individualism  in  the  religious 
sphere. ' ' "  Errett  Gates  listed  the  general  causes 
of  success  as  follows: 

1.  Conditions  favorable  among  the  Baptists. 

2.  General  religious  conditions  favorable  to 
progress. 

3.  Conditions  favorable  to  success  present  in  the 
movement  itself. 

Under  the  first  head,  the  following  conditions 
proved  propitious: 

1.  Division  among  the  Baptists  into  ''Regulars" 
and  "Separates." 

2.  Hyper-Calvinism  in  many  sections. 

3.  Close  attachment  to  creeds. 

4.  The  anti-missionary  spirit  which  then  pre- 
vailed among  the  Baptists. 

In  the  second  place,  this  was  a  period  of  general 
religious  unrest — the  growth  of  Universalism  and 
Unitarianism.      The    earlier    religious    movements 

^  A  History  of  the  Theology  of  the  Disciples  of  Christ,   50,   51. 

188 


OF   THE   DISCIPLES   OF   CHRIST 

have  already  been  considered — secessions  from  the 
Methodist  Church  of  Virginia  and  North  Carolina 
led  by  James  0 'Kelly,  from  the  Baptists  in  Ver- 
mont led  by  Abner  Jones,  and  from  the  Presby- 
terians of  Kentucky  led  by  Barton  W.  Stone.  These 
bodies  were  alike  in  their  opposition  to  creeds  and 
sectarian  names,  and  their  insistence  on  the  name 
''Christian."  They  discovered  each  other  and 
formed  the  so-called  ''Christian  Church"  which 
still  survives  under  the  name  "Christian  Connec- 
tion," though  perhaps  the  majority  united  with  the 
followers  of  Alexander  Campbell  as  will  be  detailed 
later.  In  1830,  the  Church  of  God  came  into  exist- 
ence on  much  the  same  principles. 

In  the  third  place,  as  has  already  been  indi- 
cated and  as  will  be  made  plain  by  more  detail 
later  on,  the  "Reformation"  movement  was  sup- 
plied with  excellent  leaders,  the  plan  of  salvation 
was  democratic  and  popular,  and  the  message — 
the  union  of  all  Christians  by  the  restoration  of 
apostolic  Christianity  based  on  the  Bible  alone — 
appealed  to  the  worried  and  thoughtful  of  all 
creeds.^ 


^  Q-ates,  E.     Early  Relation  and  Separation  of  Baptigts  and  Dis- 
ciples, 76-87. 


189 


ORIGIN    AND    EARLY    HISTORY 


VI 

UNION- OPPOSITION— CAUSES  THEREFOR 

BY  1830,  a  new  period  had  dawned  in  the  move- 
ment for  the  union  of  all  Christians  by  the 
restoration  of  primitive  Christianity.  The  Bap- 
tists, as  indicated  in  the  previous  chapter,  had  re- 
fused their  organization  for  the  purposes  of  the 
Reformers;  consequently  the  latter  were  forced  into 
a  separate  existence.  Thus,  by  1832,  in  Ohio,  Penn- 
sylvania, Kentucky,  and  other  states,  the  Reforming 
element  to  the  number  of  twenty  or  thirty  thousand 
had  been  practically  eliminated  from  the  Baptist 
churches.  A  twofold  result  was  at  once  apparent: 
the  ministers  of  the  ''Restoration"  had  to  organize 
new  churches,  if  their  converts  were  to  enjoy  Chris- 
tian fellowship ;  and  the  Baptist  churches  no  longer 
received  the  fruits  of  the  expelled  clergy.^  The 
separation  also  gave  an  impetus  to  the  union  with 
Stone's  followers  in  Kentucky.     The  possibility  of 


1  Gates,  E.  The  Disciples  of  Christ,  177-179.  The  terms  "Res- 
toration" and  "Reformation"  were  frequently  applied  to  the  move- 
ment discussed  in  this  book.  The  leaders  wanted  to  restore  Chris- 
tianity to  what  they  called  its  primitive  purity.  In  order  to  do  this, 
they  taught  that  certain  reforms  in  doctrine  and  practice  were  nec- 
essary; hence  the  movement  was  called  the  "Refonnation,"  and  those 
who  took  part  in  it,  "Reformers."  The  last  two  terms  have  been 
frequently  used  in  this  book. 

190 


OF   THE   DISCIPLES   OF   GJiRIST 

such  a  union  had  been  foreseen  by  a  few,  since 
Alexander  Campbell's  first  visit  to  Kentucky  in 
1823.  Concerning  that  visit,  the  excitement  -caused 
thereby,  and  his  own  opinion  of  Campbell  and  their 
petty  differences,  Stone  wrote: 

''Some  said,  'He  is  a  good  man,'  but  others  said,  'Nay, 
for  he  decedveth  the  people.'  When  he  came  into  Kentucky, 
I  heard  him  often  in  public  and  in  private.  I  was  pleased 
with  his  manner  and  matter.  I  saw  no  distinctive  feature 
between  the  doctrine  he  preached  and  that  which  we  had 
preached  for  many  years,  except  on  baptism  for  remission 
of  sins.  Even  this  I  had  once  received  and  taught,  as  before 
stated,  but  had  strangely  let  go  from  my  mind,  till  Brother 
Campbell  revived  it  afresh.  I  thought  then  that  he  was  not 
sufficiently  explicit  on  the  influences  of  the  Spirit,  which 
led  many  honest  Christians  to  think  he  denied  them.  Had 
ho  been  as  explicit  then,  as  since,  many  honest  souls  would 
have  been  still  with  us,  and  would  have  greatly  aided  the 
good  cause.  In  a  few  things  I  dissented  from  him,  but 
was  agreed  to  disagree.  [^] 

"I  will  not  say  there  are  no  faults  in  Brother  Campbell; 
but  there  are  fewer,  perhaps,  in  him  than  any  man  I  know 
on  earth;  and  over  these  few  my  love  would  throw  a  veil, 
and  hide  them  from  view  forever.  I  am  constrained,  and 
vv^illingly  constrained,  to  acknowledge  him  the  greatest  pro- 
moter of  this  Reformation  of  any  man  living.  The  Lord 
reward  him. ' ' ' 

Since  the  differences  were  so  few,  a  meeting  was 
held  at  Lexington,  Kentucky,  on  New  Year's  Day, 


'The  Reformers,  for  instance,  insisted  on  weekly  commtinion, 
which  Stone's  followers  had  neglected  (Rogers,  J.  R.  The  Oane 
Ridge   Meeting   House,   Autobiography,    202). 

'  Rogers,  J.  R.  The  Oane  Ridge  Meeting  House,  Autobiography, 
2p0,  201. 

191 


ORIGIN    AND    EARLY    HISTORY 

1832,  to  effect  a  union.  John  Smith  and  Barton 
W.  Stone  were  the  principal  speakers.  The  former, 
representing  the  Reformers,  declared: 

''God  has  but  one  people  on  the  earth.  He  has  given  to 
them  but  one  Book,  and  therein  exhorts  and  commands  them 
to  be  one  family.  A  union,  such  as  we  plead  for — a  union 
of  God's  people  on  that  one  Book — must,  then,  be  prac- 
ticable. 

"Every  Christian  desires  to  stand  complete  in  the  whole 
will  of  God.  The  prayer  of  the  Savior,  and  the  whole  tenor 
of  his  teaching,  clearly  show  that  it  is  God's  will  that  his 
children  should  be  united.  To  the  Christians,  then,  such 
a  union  must  be  desirable.  ... 

"While  there  is  but  one  faith,  there  may  be  ten  thou- 
sand opinions;  and  hence,  if  Christians  are  ever  to  be  one, 
they  must  be  one  in  faith,  and  not  in  opinion.  .  .  . 

"For  several  years  past,  I  have  stood  pledged  to  meet 
the  religious  world,  or  any  part  of  it,  on  the  ancient  Gospel 
and  order  of  things,  as  presented  in  the  words  of  the  Book. 
This  is  the  foundation  on  which  Christians  once  stood,  and 
on  it  they  can,  and  ought  to,  stand  again.  From  this  I  can 
not  depart  to  meet  any  man,  or  set  of  men,  in  the  wide 
world.  While,  for  the  sake  of  peace  and  Christian  union,  I 
have  long  since  waived  the  public  maintenance  of  any  spec- 
ulation I  may  hold,  yet  not  one  Gospel  fact,  commandment, 
or  promise,  will  I  surrender  for  the  world! 

"Let  us,  then,  my  brethren,  be  no  longer  Campbellites  or 
Stoneites,  New  Lights  or  Old  Lights,  or  any  other  kind  of 
lights,  but  let  us  all  come  to  the  Bible,  and  to  the  Bible 
alone,  as  the  only  book  in  the  world  that  can  give  us  all  the 
Light  we  need. ' '  * 

Barton  W.  Stone  then  rose  to  reply.     He  spoke 
in  much  the  same  vein.    After  declaring  his  opposi- 


*"Williains,  J.  A.     Life  of  Elder  JoJun  Smith,  871,   872. 
192 


OF   THE    DISCIPLES    OF    CHRIST 

tion  to  speculations  and  man-made  creeds,  he  said: 
*'I  have  not  one  objection  to  the  ground  laid  down 
by  him  as  the  true  scriptural  basis  of  union  among 
the  people  of  God;  and  I  am  willing  to  give  him, 
now  and  here,  my  hand. ' ' "  Smith  grasped  the  prof- 
fered hand,  and  the  union  was  virtually,  though 
not  formally,  completed/  Various  committees  met, 
and  by  arrangement  the  members  of  both  churches 
communed  together,  February  19.  They  agreed  to 
finish  the  formal  and  public  union  on  the  following 
Lord's  Day,  February  26.  In  the  meantime,  how- 
ever, some  began  to  fear  that  they  had  been  too 
hasty,  and  to  worry  about  the  choice  of  elders  and 
the  practical  adoption  of  weekly  communion,  which 
they  believed  would  require  the  presence  of  an  or- 
dained administrator.  While  affairs  were  thus  in 
suspense,  Thomas  M.  Allen  went  to  Lexington  and 
induced  them  to  complete  the  union  and  to  transfer 
to  the  new  congregation,  designated  as  ' '  the  Church 
of  Christ,"  the  comfortable  building  which  they 
had  formerly  held  under  the  title  of  ''the  Christian 
Church."  This  was  especially  pleasing  to  the  Re- 
formers, who  had  been  meeting  in  rented  houses. 
At  Paris,  Allen  also  effected  a  union  between  two 
churches,  he  and  James  Challen,  the  ministers  there, 
retiring  in  favor  of  Aylett  Raines,  a  gifted  preacher 
of   the   Western   Reserve,   who   rendered    excellent 


^Williams,  J.  A.     Life  of  Elder  John  Smith,  373. 

"  The  Tmion  led  to  increased  persecutions,  for  the  Baptists  were 
even  less  favorable  to  the  "Ohristians"  than  they  had  been  to  the 
Reformers. 

13  193 


ORIGIN    AND    EARLY    mSTORY 

service  in  Kentucky  for  over  twenty  years.     An- 
other  union  was  brought  about  at  Georgetown. 

Union  in  the  three  places  mentioned  above — Lex- 
ington, Paris,  and  Georgetown — soon  led  to  union 
throughout  the  state.  This  desire  for  unity  was 
greatly  furthered  by  the  efforts  of  John  Smith  and 
John  Rogers,  the  first  formerly  known  as  a  ''Re- 
former," and  the  latter  as  a  "Christian,"  who  had 
been  appointed  by  the  Lexington  meeting  to  go  to 
all  the  churches  and  convince  them  of  their  sin- 
cerity. These  special  messengers  were  to  be  equally 
supported  by  the  united  offerings  of  the  interested 
churches,  which  were  to  leave  their  contributions 
with  John  T.  Johnson,  as  treasurer  and  distributor.' 
About  8000  "Christians"  came  into  the  union  in 
Kentucky.  Aside  from  their  leaders  mentioned 
earlier,  who  had  prepared  the  way  or  furthered  the 
movement  of  the  Campbells,  John  Allen  Gano,  F. 
R.  Palmer,  H.  D.  Palmer,  B.  F.  Hall,  Tolbert  Fan- 
ning, Elijah  Goodwin,  and  Samuel  Rogers  were 
important.  The  latter  traveled  in  Kentucky,  Ohio, 
Indiana,  Illinois,  and  Missouri,  and  during  a  min- 
istry which  lasted  past  the  eighty-fourth  year  of  his 
life  baptized  over  7000  persons.*  Writers  of  the 
Christian  Connection  try  to  explain  Stone's  attitude 
on  the  union  as  only  one  of  co-operation.'  This  is 
an  impossible  position,  however,  for  Stone  defended 


''  Richardson,   R.     Memoira  of  Alexander  OamipheU,   n.,    883-385. 
8  Gates,  E.     The  Disciples  of  Christ,  204-208. 

*  Some  of  these  writers  are:  J.  F.  Burnett,  J.  J.   Snmmerbell,   O. 
Whitaker,   aud  M.  T.  MorriH. 

194 


OF   THE   DISCIPLES   OF   CHRIST 

it  as  a  union  and  distinctly  stated:  **This  union  I 
view  as  the  noblest  act  of  my  life. ' ' "  The  union 
movement  was  more  successful  in  Kentucky  than 
elsewhere.  Concerning  the  drawbacks  in  other 
places,  Stone  wrote: 

"This  imion,  I  have  no  doubt,  would  have  been  as  easily 
effected  in  other  States  as  in  Kentucky,  had  there  not  been 
a  few  ignorant,  headstrong  bigots  on  both  sides,  who  were 
more  influenced  to  retain  and  augment  their  party,  than  to 
save  the  world  by  uniting  according  to  the  prayer  of  Jesus. 
Some  irresponsible  zealots  among  the  Reformers,  so  called, 
would  publicly  and  zealously  contend  against  sinners  pray- 
ing, or  that  professors  should  pray  for  them;  they  spumed 
the  idea  that  preachers  should  pray  that  God  would  assist 
them  in  declaring  his  truth  to  the  people;  they  rejected 
from  Christianity  all  who  were  not  baptized  for  the  remis- 
sion of  sins,  and  who  did  not  observe  the  weekly  communion, 
and  many  such  doctrines  they  preached.  The  old  Christians, 
who  were  unacquainted  with  the  preachers  )f  information 
amongst  us,  would  naturally  conclude  these  to  be  the  doc- 
trines of  us  all;  and  they  rose  up  in  opposition  to  us  all, 
representing  our  religion  as  a  spiritless,  prayerless  religion, 
and  dangerous  to  the  souls  of  men.  They  ran  to  the  opposite 
extreme  in  Ohio  and  in  the  Eastern  States.  I  blame  not  the 
Christians  for  opposing  such  doctrines;  but  I  do  blame  the 
more  intelligent  among  them,  that  they  did  not  labor  to  allay 
those  prejudices  of  the  people  by  teaching  them  the  truth, 
and  not  to  cherish  them,  as  many  of  them  did  in  their 
periodicals  and  public  preaching.  Nor  were  they  onl^ 
blamable;  some  of  the  Reformers  are  equally  worthy  of 
blame,  by  rejecting  the  name  Christian,  as  a  family  name, 
because  the  old  Christians  had  taken  it  before  them.     At 


*<*  Rogers,    Sanrael.      TTie   Came   Ridge   Meeting   Hottae,   AtUobiog- 
rapJty,  204. 

195 


ORIGIN   AND    EARLY   HISTORY 

this  posterity  will  wonder,  when  they  know  that  the  senti- 
ment was  published  in  one  of  our  most  popular  periodicals, 
["]  and  by  one  in  the  highest  standing  among  us/'  " 

Stone  felt  very  keenly  his  rejection  by  some  of 
the  '^Christians,"  and  the  lack  of  confidence  shown 
by  many  Disciples,  but  he  held  fast  to  his  princi- 
ples. In  defence  of  and  in  explanation  of  his  views, 
he  penned  the  following  noble  words : 

*'It  is  not  wonderful  that  the  prejudices  of  the  old 
Christian  Church  should  be  great  against  us,  and  that  they 
sliould  so  unkindly  upbraid  me  especially,  and  my  brethren 
in  Kentucky,  for  uniting  with  the  Reformers.  But  what 
else  could  we  do,  the  Bible  being  our  directory?  Should 
we  command  them  to  leave  the  foundation  on  which  we, 
stood — ^the  Bible  alone — when  they  had  come  upon  the  samel 
By  what  authority  could  we  command!  Or  should  we  have 
left  this  foundation  to  them  and  have  built  another?  Or 
should  we  have  remained  and  fought  with  them  for  the  sole 
possession?  They  held  the  name  Christian  as  sacred  as  we 
did,  they  were  equally  averse  from  making  opinions  the  test 
of  fellowship,  and  equally  solicitous  for  the  salvation  of 
souls.     This  union  I  view  as  the  noblest  act  of  my  life. 

"In  the  fall  of  1834,  I  moved  my  family  to  Jacksonville, 
Illinois.  Here  I  found  two  churches — a  .Christian  and  Re- 
formers' church.  They  worshipped  in  separate  places.  I 
refused  to  unite  with  either  until  they  united  to-gether,  and 
labored  to  effect  it.  It  was  effected.  I  never  suffered  myself 
to  be  so  blinded  by  prejudice  in  favor  of  or  against  any 
that  I  could  not  see  their  excellencies  or  defects.  I  have 
seen   wrongs   in   the   Reformers,    and   in   the   old   Christians, 


^^  The  Millennial  Harbmffer. 

"  Rogers,    Samuel.      The    Oane    Ridge    Meeting    House,    Autobiog- 
raphy,  203,  204. 

196 


OF   THE   DISCIPLES   OF   CHRIST 

and  in  candor  have  protested  against  them.     This  has  ex- 
posed me  to  the  darts  of  both  sides. ' '  ^ 

Although,  union  was  not  so  easily  brought  about 
elsewhere  as  in  Kentucky,  thousands  of  ''Chris- 
tians" did  join  the  Reformers.  After  referring  to 
the  union  effected  by  Stone  in  Jacksonville,  M.  T. 
Morrill,  the  leading  historian  of  the  Christian  Con- 
nection, made  the  following  admission: 

''Then  followed  a  wave  of  ' Campbellism '  that  swept  the 
Christians  off  their  feet,  and  aggregated  about  eight  thou- 
sand accessions  to  the  Disciples.  No  Christian  churches  long 
survived  in  Tennessee,  their  cause  was  ruined  in  Kentucky 
and  never  has  regained  its  former  strength  or  prestige.  Of 
the  Southern  Ohio  Christians  a  majority  of  the  preachers 
embraced  Campbellism  prior  to  1837,  and  only  about  one 
thousand  church  members  remained.  A  man  named  C.  A. 
Eastman,  traveling  through  Indiana  about  1846,  reported 
that,  'In  many  places  they  [the  Christians]  have  amalga- 
mated with  the  Disciples,  and  are  known  only  as  the  same 
people.'  Several  years  later  it  was  reported  that  on  Stone's 
account  conferences  of  the  Christians  had  been  dissolved  and 
churches  disbanded,  and  the  people  had  become  amalgamated 
with  the  Disciples.'*" 

Since  these  two  bodies — the  Christians  and  the 
Disciples — both  exist  now  and  are  often  confused,' 
it  may  be  worth  while  to  note  briefly  their  points  of 
resemblance  and  of  difference,  many  of  which  were 
apparent  at  first,  all  now.  The  main  points  of 
likeness  are: 


"  Rogers,    Samuel.      TTie    Ocme   Ridge    Meetinff   House,    Autobiog- 
raphy, 204. 

1*  Hictory  of  the  Christian  Denomination,  804. 

197 


ORIGIN    AND    EARLY    HISTORY 

1.  Both  acknowledge  the  term  "Christian/' 

2.  Both  are  opposed  to  a  written  creed. 

3.  Both  preach  frequently  in  favor  of  Christian 
union. 

4.  Both  favor  open  communion  by  inviting  to 
the  Lord's  table  all  followers  of  Christ. 

5.  Both  have  a  congregational  go'virnment  de- 
rived from  Bible  acts  and  phrases. 

6.  Both  give  great  prominence  to  the  importance 
of  conforming  to  Bible  doctrines  and  commands. 

7.  Both  receive  into  church  fellowship  those 
whom  Christ  has  accepted  without  respect  to  what 
is  usually  termed  * '  dogma. ' '  " 

Some  of  the  main  points  of  difference  are : 

1.  The  Christians  accept  only  the  one  name. 
The  Disciples  accept  the  name  ''Church  of  Christ," 
or  ''Churches  of  Christ,"  "Christian,"  and  "Dis- 
ciples of  Christ." 

2.  The  Christians  have  no  written  creed  except 
the  Bible.  The  Disciples  have  a  consensus  of  opin- 
ion, and  thus  will  not  receive  a  member  unless  he  is 
immersed  for  the  remission  of  sins.  Christians  teach 
immersion,  but  they  accept  church  members  on  pro- 
fession and  character." 

3.  Christians  acknowledge  no  leader  but  Jesus 
Christ.    "But,"  says  Summerbell, 

^'the  Disciples  are  supposed  to  accept  Alexander  Camp- 
bell as  the  founder  of  their   church;    and   because   of   this 


^  Summerbell,  J,  J.     Tlie  Ohrietiang  and  Disciples,  2, 
"JWd.,  3-7. 

198 


OF   THE   DISCIPLES    OF   CHRIST 

fact  are  sometimes  called  Campbellites.["]  The  Disciples  are 
called  Campbellites  in  two  senses.  In  one  sense  it  is  only 
a  nickname,  and  should  not  be  used.  In  the  other  sense  it 
is  correct,  being  descriptive  of  their  theology,  as  being  that 
of  Alexander  Campbell,  who  with  great  success  taught  the 
doctrine    of    immersion   in   water   in    order   to    remission   of 


4.  Christians  do  not  lay  particular  stress  upon 
certain  doctrines,  whereas  the  Disciples  emphasize 
all  those  relating  to  the  steps  in  salvation,  and 
especially  to  the  thirteen  or  more  passages  refer- 
ring to  baptism." 

5.  Christians  interpret  the  Bible  so  as  to  extend 
fellowship  to  all  desirous  of  being  saved,  whereas 
the  Disciples  by  their  insistence  on  certain  things, 
as  immersion,  shut  out  many.  Says  Whitaker,  who 
is  more  bitter  and  less  accurate  than  Summerbell: 

''The  Campbellites  offer  a  platform  on  which  even  a 
majority  of  the  Christians  of  the  world  can  never  hope  to 
unite,  for  their  distinctive,  doctrinal  tests  of  fellowship  are 
not,  never  have  been,  and  certainly  never  will  be,  universally 


"  On  these  points  Snmmerbell  and  Whitaker  are  followed  as  much 
as  possible,  but  justice  requires  a  statement  for  the  other  side.  A 
strict  Disciiyie  will  not  acknowledge  Alexander  Campbell  as  the  founder 
of  his  religion.  In  common  with  members  of  other  churches,  he  will 
claim  that  Jesus  Christ  is  the  founder.  Neither  will  a  radical  Dis- 
ciple answer  to  the  term  "CampbeUite."  He  will  attribute  the  use  of 
such  an  expression  either  to  ignorance  or  a  deliberate  attempt  at  in- 
sult. Concerning  this  point,  A.  S.  Haynes,  in  his  History  of  the  Dis- 
ciples of  Christ  in  Illvnois  (page  22),  wrote:  "But  this,  to  the  Disci- 
ples of  Christ,  has  always  been  an  offensive  nickname.  Now  it  is  no 
longer  in  use  except  in  some  back  precincts  where  the  trees  grow  tall 
and  the  brush  thick,  hence  the  light  of  intelligence  is  slow  in  pene- 
trating." 

"  Summerbell,  J.  J.     Christiana  and  Disciples,  7. 

^Tbid.,  8-10. 

199 


ORIGIN   AND    EARLY    HISTORY 

accepted  among  true  Christians,  and  their  door  is  so  narrow 
that  the  conscience  of  millions  of  the  best  and  biggest  Chris- 
tians of  aU  ages  cannot  be  squeezed  through  it. ' '  *° 

At  this  point,  the  following  conclusions  may 
be  stated.  With  the  Christians  the  idea  of  union 
of  all  men  under  Christ  was  predominant;  hence 
communion  and  baptism  were  not  stressed.  More- 
over, this  same  union  sentiment  led  to  the  gathering 
in  of  as  many  as  possible,  and  the  consequent 
emphasis  on  preaching,  revivals,  and  the  mourners' 
bench.  With  the  Disciples,  exact  conformity  to 
primitive  faith  and  doctrine  was  dominant.  They 
believed  in  gathering  in  the  good  and  casting  away 
the  bad;  hence  the  emphasis  was  placed  on  teach- 
ing. The  two  elements  working  together  formed  a 
mighty  force,  but  the  evangelism  of  Stone's  follow- 
ers and  Walter  Scott  supplied  the  religious  energy. 

During  part  of  the  period  covered  by  this  book, 
opposition"  and  persecution  were  marked.  Some- 
thing has  already  been  stated  in  regard  to  the 
antagonism  and  persecution  from  Presbyterians  and 
Baptists.  More  will  now  be  given  concerning  the 
attitude  of  the  latter  as  well  as  of  other  religious 
bodies.  Some  of  the  mildest  ways  in  which  opposi- 
tion was  shown  were  by  the  absolute  refusal  of  re- 
ligious parties  to  allow  Reformers  to  speak  in  their 


^  Yital  Distmctions  between  Christia/ns  and  Oampbelliteg,  14. 
SummerbeU  and  Whitaker  are  careful  to  point  out  that  the  "Chris- 
tians" existed  a  quarter  of  a  century  before  the  Reformers  separated 
from  the  Baptists,  but  both  apparently  overlook  the  fact  that  in  spite 
of  this,  the  "Christians"  now  number  less  than  125,000,  whereas  the 
Disciples  number  nearly  1,500,000. 

200 


OF   THE   DISCIPLES    OF   CHRIST 

churches,  by  detraction,  and  by  misrepresentations. 
In  the  West,  churches  were  repeatedly  locked 
against  them,  and  misrepresentations  freely  circu- 
lated. This  was  especially  pronounced  after  the 
Kentucky  union.  Thus,  on  one  occasion  when  John 
Smith  was  announced  to  preach  at  the  Forks  near 
Lancaster,  Kentucky,  in  May  of  1833,  the  church 
was  locked  against  him,  and  the  report  spread  that 
he  was  in  prison  at  Mt.  Sterling  for  stealing  forty 
hogs.  Smith  came  to  his  appointment  and  spoke 
from  a  temporary  stage  prepared  for  the  occasion. 
Urged  to  answer  the  charge,  he  began: 

*' Friends  and  brethren,  it  has  been  asserted  by  some 
highly  respectable,  and,  of  course,  very  reliable  gentlemen, 
that  I  am  now  in  the  Mount  Sterling  jail  for  stealing  forty 
shoats,  and,  consequently,  that  I  am  not  expected  to  preach 
here  to-day.  Now,  whatever  may  be  true  about  the  hogs, 
of  one  thing  you  may  rest  assured:  I  am  not  in  jail  to-day. 
Of  this  fact,  even  my  sectarian  friends  will  be  convinced 
before  I  leave.  The  Lord  knows,  brethren,  that  in  all  my 
life,  I  have  never  looked  on  any  place  more  like  to  jail 
than  yonder  lonesome  house,  with  its  cold,  stony  walls  and 
iron  bars.  To  my  eyes,  that  building  is  more  like  a  place 
for  criminals  than  a  home  for  peaceful  and  happy  Chris- 
tians. 

''But  I  am  glad  to  find  that  my  sectarian  friends  have 
become  so  morally  nice  as  to  condemn  the  stealing  of  a  few 
hOgs;  we  may  now  hope  that  they  will  quit  worse  crimes. 
Whatever  may  be  thought  of  stealing,  I  solemnly  affirm  that, 
bad  as  it  is,  it  is  not  so  mean  a  thing,  nor  so  injurious  to 
society,  as  the  wanton  slander  of  an  honest  reputation. 

''If  a  decent  community  ought  .to  frown  upon  a  thief 
that  steals  a  few  paltry  hogs,  perhaps  to  feed  his  hungry 
family,   with  what   contempt   should   they   spurn   the   wretch 

201 


ORIGIN    AND    EARLY    HISTORY 

that  defames,  by  falsehood,  a  preacher  of  the  Gospel  of 
Jesus  Christ — a  father,  too,  of  innocent  children,  who  can 
leave  them  no  other  legacy  than  a  pure  and  reputable  life  I 
Truly, 

'He  that  steals  my  purse,  steals  trash; 
But  he  that  filches  from  me  my  good  name 
Robs  me  of  that  which  not  enriches  him, 
And  makes  me  poor  indeed. ^  ''  ^^ 

One  of  the  accusers,  sitting  near  by,  cried  out: 
* '  It  was  not  you ;  it  was  another  Smith. ' '  He  then 
went  on  to  specify  Thomas  Smith,  who,  unknown  to 
the  man  implicating  him,  was  on  the  platform. 
John  Smith  turned  to  the  new  culprit,  and  said: 
"Brother  Tom,  I  know  it  to  be  a  city  ordinance  of 
Lexington,  where  you  live,  that  no  man  shall  suffer 
his  hogs  to  run  at  large,  or  about  the  streets.  If, 
then,  you  have  those  forty  shoats,  tell  this  gentle- 
man where  you  have  hid  them."  Thereupon,  the 
elder,  somewhat  irritated,  replied,  "I  know  nothing 
about  his  hogs."  Smith  once  more  addressed  the 
stranger:  ''Sir,  Thomas  Smith,  whom  it  appears 
you  do  not  know,  is  now  here  on  the  stand  with  me ; 
but  he  says  that  he  knows  nothing  about  those  hogs. 
However,  he  will  be  here  in  the  neighborhood  for 
some  days  yet,  and  you  can  take  him  up  whenever 
you  please."  The  accusers,  who  were  near  and 
whose  names  Smith  now  had,  were  dumb,  and  soon 
left  the  audience.^ 

A  little  later,  at  Mount  Pleasant,  the  Baptists 
locked  the  church  and  placed  a  guard  on  the  horse 


^  Williams,  J,  A.  Life  of  Elder  John  Smith,  418,  419. 
22  Ihid.,  419,  420. 


OF   THE   DISCIPLES   OF   CHRIST 

block  and  over  the  rail  fence.  Smith  preached  from 
a  gig  lashed  by  its  shafts  to  a  walnut  tree,  and  the 
people  placed  blankets  and  saddles  on  the  grass  for 
seats.  Later  on,  in  the  same  year,  at  the  same  place 
the  Disciples  prepared  some  rude  benches,  which 
were  used  one  Saturday  afternoon.  They  expected 
a  happy  meeting  on  the  next  day,  but  during  the 
night  their  benches  were  piled  up  and  burned  to 
ashes.  Feeling  ran  high,  but  Smith  now,  without 
asking  leave,  stood  upon  the  horse  block  and  calmed 
the  people  by  saying: 

'*Bad  as  this  is,  my  brethren,  Christians  have  often  fared 
much  worse.  Your  'benches  only  have  been  burnt;  but  they 
were  bound  to  the  stake  and  burnt  to  death  for  the  sake  of 
Jesus  and  his  Word.  Let  us  be  patient  toward  our  enemies, 
who  can  do  us  no  more  harm;  and  let  us  be  thankful  to 
our  heavenly  Father,  that  matters  are  no  worse  than  they 
are.'^** 

In  the  East,  also,  opposition  was  strong,  though 
it  was  not  carried  so  far  as  in  the  West.  At  New 
York,  Alexander  Campbell  was  refused  the  use  of 
the  Baptist  meeting  houses.  One  of  his  warmest 
personal  friends,  Archibald  McClay,  denied  him  his 
church  because  ''he  was  not  in  full  fellowship  with 
the  Baptists.''  At  Philadelphia,  he  met  with  simi- 
lar treatment.  A  Mr.  Chambers,  who  with  his 
Presbyterian  congregation  had  rejected  creeds  some 
years  before,  expressed  a  wish  that  he  occupy  his 
pulpit,  but  possibly  because  of  the  Baptists  his 
elders  refused  their  consent.     Consequently,  Camp- 


us Wmiams,  J.  A.     lAfe  of  Elder  John  Smith,  420-422. 
203 


ORIGIN    AND    EARLY    HISTORY 

bell  spoke  in  a  house  courteously  offered  by  the 
Universalists." 

In  a  former  chapter,  references  were  made  to 
the  resolutions  of  exclusion  in  connection  with  the 
numerical  increase  of  the  Reformers,  but  now  a 
few  actual  individual  cases  will  be  considered  and 
more  instances  of  opposition  given.  Hayden  men- 
tioned several.  On  the  fourth  Monday  in  June, 
1829,  the  Church  of  Christ  in  Sharon,  Ohio,  was 
formed.  Seventeen  came  from  the  Baptists  then, 
and  more  later.  About  thirty  members  were  en- 
rolled in  the  new  church  on  the  first  day.  The 
Baptist  Church  followed  a  policy  of  non-intercourse. 
A  resolution  was  passed  excluding  the  wives  of 
Benjamin  Reno  and  James  Morford  because  they 
had  communed  with  the  Disciples.  The  first,  a 
deacon,  rose  and  vainly  protested  against  the  act. 
Morford,  deacon  and  clerk,  refused  to  be  a  party 
to  the  proceeding.  Both  men  withdrew  from  the 
Baptist  Church  and  united  with  the  Disciples.^  On 
August  7,  1829,  the  Church  of  Christ  was  organized 
at  Perry,  as  the  direct  result  of  Baptist  bigotry. 
David  Parmly,  a  zealous  Baptist,  having  heard  of 
the  Disciple  revival  at  Mentor,  went  over  from 
Perry  to  hear  the  preaching.  He  was  pleased,  and 
communed  with  the  Reformers.  News  quickly 
reached  Perry,  and  the  matter  was  taken  up  at 
once.     Parmly  pleaded  his  right  as  a  free  man  in 


**  Richardson,   R.     Memoira  of  Alexander  OampbeU,  II.,   892. 
"  Hayden,  A.  8.     Early  History  of  Disciples  in  Western  Reserve, 


269. 


204 


OF    THE    DISCIPLES    OF    CHRIST 

Christ  to  hold  fellowship  with  those  who  had  also 
been  ''buried  by  baptism  into  his  death."  This 
plea  was  denied,  and  a  church  meeting  was  called 
to  try  him  on  the  following  charge  of  heresy, 
"Brother  Parmly  is  charged  with  communing  with 
the  Campbellites,  and  believing  in  the  doctrines  of 
Alexander  Campbell."  Since  no  defence  was  al- 
lowed, he  was  immediately  declared  guilty.^ 

One  other  instance  from  Hayden  must  suffice — 
the  origin  of  the  church  at  Eagleville.  The  Baptist 
Church  there  had  passed  the  following  resolution: 

"Resolved,  That  we  do  not  fellowship  the  doctrines  and 
sentiments  published  and  advocated  by  Alexander  Campbell 
and  his  associates.  Neither  will  we  fellowship  as  members  in 
our  church  those  who  patronize  or  make  a  practice  of  reading 
his  periodical  publications,  or  those  who  are  in  any  way 
trammeled  with  his  doctrines  or  his  sentiments. ' '  " 

Eben  A.  Mills,  a  devoted  Bible  student,  a  fine 
musician  and  clerk  of  the  church,  was  tried  for 
reading  the  Millennial  Harbinger.     He  pleaded: 

1.  His  right  as  a  Christian  to  "prove  all  things" 
by  the  Bible  and  to  "hjold  fast  that  which  was 
good." 

2.  His  right  as  an  American  citizen  to  the  free 
use  of  all  things  which  injured  no  one,  and  re- 
strained no  other  person's  privileges. 

The  case  was  one  of  creed  pure  and  simple.  The 
church  record  reads: 


*»  Hayden,  A.  S.     Early  History  of  Disciples  in  Western  Reserve, 
847. 

*'Ihid.,   851. 

205 


ORIGEvJ   AND   EARLY   fflSTORY 

''March  2,  1833.  It  was  then  motioned  and  seconded 
that  as  Bro.  E.  A.  Mills  will  not  consent  to  abandon  the 
reading  of  Mr.  Campbell's  'Millennial  Harbinger/  which  we 
think  is  leading  him  from  the  gosi>el  and  the  faith  of  the 
regular  Baptists,  we  withdraw  from  him  the  hand  of  fellow- 
ship. The  vote  was  then  tried  and  carried  by  a  considerable 
majority.  The  office  of  clerk  being  now  vacant,  Cornelius 
Udall  was  unanimously  chosen  clerk. ' ' " 

Since  Mills  and  Ms  wife  were  very  popular,  how- 
ever, an  effort  was  made  in  their  behalf.  A  mild 
and  respectful  remonstrance,  signed  by  eighteen 
people,  was  prepared  and  sent  to  the  church,  but 
every  one  who  signed  it  was  expelled.  Nine  people 
took  the  lead  in  this  wholesale  excommunication, 
but  their  action  was  silently  acquiesced  in  by  the 
others,  some  eighty  in  number,  without  approval  or 
demur.     Thus  nine  members  excluded  eighteen." 

In  the  case  of  the  individual  churches  the  action 
was,  therefore,  much  the  same  as  in  the  associa- 
tions. The  Beaver  Resolutions,  previously  referred 
to,**  had  been  widely  circulated.  The  Franklin 
Association  of  Kentucky  passed  them  without 
change.  In  June,  1830,  Tate's  Creek  Association 
excluded  the  Reformers,  passed  the  Beaver  Resolu- 
tions, and  added  the  following: 

**9.  That  there  is  no  special  call  to  the  ministry. 

*'10.  That  the  law  given  by  God  to  Moses  is 
abolished. 


28  Hayden,  A.  S.     Early  History  of  Disciples  «n  Western  Reserve, 
352,  353. 

^Ihid.,  353. 

»  See  pages  182,  183. 

206 


OF   THE   DISCIPLES   OF   CHRIST 

■*11.  That   there  is  no   mystery   in   the   Scrip- 

This  association  named  six  preachers  who  were 
accused  of  heresies.  The  report  was  bitter:  **We 
have  seen  associations  thrown  into  commotion, 
churches  divided,  neighbor  made  to  speak  evil  of 
neighbor,  brother  arrayed  against  brother,  the 
father  against  the  son,  and  the  daughter  against 
the  mother. ' ' "  Action  was  taken  in  this  case  by 
ten  out  of  the  twenty-six  churches  composing  the 
association.^  The  exclusion  movement  soon  spread 
to  Virginia,  where  it  was  led  by  two  of  the  most 
prominent  Baptists  of  the  time — Robert  Semple  and 
Andrew  Broaddus.  After  passing  the  Beaver  Reso- 
lutions, the  Appomattox  Association,  at  its  meeting 
in  1830,  added  the  following: 

*'l.  Resolved,  that  it  be  recommended  to  all  the 
churches  composing  this  Association,  to  discounte- 
nance the  writings  of  Alexander  Campbell. 

'^2.  Resolved,  etc.,  not  to  countenance  the  new 
translation  of  the  New  Testament.  [**] 

''3.  Resolved,  etc.,  not  to  invite  into  their  pulpit 
any  minister  who  holds  the  sentiments  in  the  Beaver 
anathema. ' ' " 


«i  Grates,   E.     History  of  the  Diseiplea  of  Christ,  162,   163. 

82  76i<i.,  163. 

^Ihid.,   163. 

**  Baptists,  contrary  to  the  -  expectation  of  some  people,  objected 
to  Campbell's  use  of  the  word  "immerse"  in  place  of  "baptize,"  for 
in  carrying  out  this  general  idea  he  used  "John  the  Immerser"  in- 
stead of  "John  the  Baptist,"  thereby  striking  a  blow  at  the  name  of 
the  Baptist  church. 

8=  Gates,  E.     History  of  the  Disciples  of  Christ,  164. 

207 


ORIGIN    AND    EARLY    HISTORY 

Perhaps  the  most  influential  action  was  taken 
by  Dover  Association,  which  included  in  its  mem- 
bership the  churches  of  Richmond  and  vicinity  and 
such  men  as  Semple  and  Broaddus.  It  drew  up  a 
long  list  of  heresies  which  it  passed  in  Deceijiber, 
1830.  The  meeting  was  called  out  of  the  regular 
time,  no  notice  being  sent  to  Reformers,  in  order  to 
begin  action  against  persons  in  the  association  who 
had  been  preaching  doctrines  deemed  heretical. 
After  passing  the  association,  the  resolutions  were 
turned  over  to  the  churches.  When  they  came  be- 
fore Semple 's  congregation,  they  were  rejected, 
although  Semple  and  Broaddus  were  both  present. 
In  1832,  the  Dover  Association  withdrew  fellowship 
from  six  ministers  who  had  taken  the  name  of 
Reformers.*' 

Naturally,  because  of  their  close  connection  and 
the  internal  strife  entailed  by  separation,  the  Bap- 
tists were  long  bitter  against  the  Disciples.  Never- 
theless, A.  H.  Newman,  their  greatest  historian, 
strove  to  be  fair  to  Alexander  Campbell,  the  man 
who  more  than  any  other  was  offensive  to  the 
Baptists  and  responsible  for  the  division.  Said 
Newman : 

''Alexander  Campbell  was  a  man  of  fair  education  and 
of  unbounded  confidence  in  his  resources  and  his  tenets.  He 
was  possessed  of  a  powerful  personality  aad  was  one  of  the 
ablest  debaters  of  his  age.  In  the  use  of  caricature  and 
sarcasm  he  has  rarely  been  surpassed.  Throughout  the 
regions  that  he  chose  for  the  propagation  of  his  views  the 


^  Gates,  E.     History  of  the  Disciples  of  Christ,  165. 
208 


OF   THE   DISCIPLES   OF   CHRIST 

number  of  Baptist  ministers  who  could  in  any  way  approach 
him  in  argumentative  power  or  in  ability  to  sway  the  mass 
of  the  people  was  very  small.  .  .  ."  ^ 

Bitter  opposition,  however,  was  not  confined  to 
the  Presbyterians  and  Baptists  alone.  It  was  shown 
by  other  religious  bodies,  and  especially  by  the 
Methodists.  Peter  Cartwright,  one  of  the  famous 
Methodist  ministers  of  early  days,  was  very  radical 
against  the  Disciples,  *' Christians, "  or  ''New 
Lights, ' '  which  terms  he  used  as  synonymous.  Thus 
he  wrote: 

' '  Soon  the  Shaker  priests  came  along,  and  off  went 
McNemar,  Dunlevy,  and  Huston  into  that  foolish  error. 
Marshall  and  others  retraced  their  steps.  B.  W.  Stone  stuck 
t(>  his  New  Lightism,  and  fought  many  bloodless  battles,  till 
he  grew  old  and  feeble,  and  the  mighty  Alexander  CampbeU, 
the  great,  arose  and  poured  such  floods  of  water  about  the 
old  man's  cranium,  that  he  formed  a  union  with  this  giant 
errorist,  and  finally  died,  not  much  lamented  out  of  the  circle 
of  a  few  friends.  And  this  is  the  way  with  all  the  New 
Lights,  in  the  government,  morals,  and  discipline  of  the 
cli..rch. 

"This  Christian,  or  New  Light  Church,  is  a  feeble  and 
scattered  people,  though  there  are  some  good  Christians 
among  them.  .  ,  .  ^ '  ^s 

Out  in  Illinois,  Cartwright,  after  a  very  heavy 
rain,  had  this  conversation  with  a  ''New  Light" 
preacher  named  Eoads.  The  circuit  rider  recorded 
the  exchange  of  words  thus: 


^  A  History  of  the  Baptist  Ohurches  in  the  United  States,  489. 
^Autobiography    of  Peter   Oartwriffht,    32,    33. 
14  209 


ORIGIN    AND    EARLY    HISTORY 

''  'Good  morning,  Sir. 

'Good  morning,'  he  replied. 

Said  I,  'We  have  had  a  tremendous  rain.' 

'Yes,  sir,'  said  he,  'the  Lord  sent  that  rain  to  convince 
you  of  your  error.' 

'Ah,'  said  I,  'what  error?' 

'Why,  about  baptism.  The  Lord  sent  this  flood  to  con- 
vince you  that  much  water  was  necessary.' 

'Very  good,  sir,'  said  I;  'and  he  in  like  manner  sent 
this  flood  to  convince  you  of  your  error.' 

'What  error?'   said  he. 

'Why,'  said  I,  'to  show  you  that  water  comes  by  pour- 
ing and  not  by  immersion. '  "  ^^ 

Soon  after  this  conversation,  Roads  moved  away, 
whereupon  Cartwright  remarked,  ''His  New  Light 
went  out  because  there  was  '  no  oil  in  the  vessel. '  "  *° 
Other  Methodist  writers,  besides  Cartwright,  were 
particularly  irritated  by  the  question  of  baptism. 
James  Shaw,  another  one  of  their  ministers,  writing 
in  1867,  after  treating  the  Roman  Catholic,  the 
Unitarian,  and  Universalist  churches  as  unevangeli- 
cal,  continued: 

"  Swedenborgians,  Tunkers,  Shakers,  Wiuebrennerians, 
Christians  and  Campbellites  form  the  completion  of  the 
minor  unevangelical  sects,  most  of  whom  are  immersionists 
in  their  views  of  baptism.  The  largest  of  these  sects  is  the 
last  mentioned.  They  are  the  followers  of  the  late  Alexander 
Campbell,  an  Irishman  by  birth,  a  Presbyterian  minister  in 
liis  younger  days,  a  Baptist  after,  and  lastly  the  founder  of 
a  sect  who  are  numerous  in  the  west.  Mr.  Campbell  was  a 
fine  scholar,  an  eloquent  controversialist,   and  a  voluminous 


^Autobiography  of  Peter  Oartwright,  251. 
*^Ihid.,  251. 

210 


OF   THE   DISCIPLES   OF   CHRIST 

writer.  He  died  a  year  ago.  His  followers  first  assumed 
the  name  of  Reformers,  then  Disciples,  now  Christians,  and 
by  others  are  known  as  Campbellites.  Mr.  Campbell  and 
his  followers  made  an  earnest  attack  on  the  leading  doctrines 
and  institutions  of  the  churches,  and  in  their  stead  offered 
to  the  people  salvation  through  immersion.  He  ridiculed  the 
necessity  of  a  change  of  heart,  or  the  profession  of  the 
forgiveness  of  sins  in  any  other  way  than  by  baptism.  So 
easy  a  form  of  religion  soon  took  hold  of  the  indifferent  and 
the  irreligious;  the  system  became  popular,  and  thousands 
left  the  Baptist  church,  and  some  the  Presbyterians  and 
others  to  join  it,  so  that  the  denomination  is  made  up  of 
nearly  all  kinds  of  isms — Unitarians,  Universalists,  and  the 
apostates  from  other  churches — ^the  only  bond  of  unity  among 
them  being  baptism  for  the  remission  of  sins.  This  denomi- 
nation is  feeling  the  outside  pressure  of  the  evangelical 
churches  around  them,  and  as  a  consequence,  they  are  becom- 
ing more  evangelical  themselves.  They  are  at  present  in  a 
transition  state,  and  probably  will,  ere  long,  merge  into  the 
Baptist  church  from  whence  they  came,  or,  being  evangelized 
in  spirit  and  doctrine  become  useful  in  society;  otherwise 
they  are  destined  to  melt  away.  Whenever  the  piety  and 
zeal  of  evangelical  churches  become  low  and  lukewarm, 
then  the  wwevangelical  prosper;  and  as  soon  as  the  orthodox 
are  revived  and  flourish,  the  others  die  and  perish. ' '  ^ 

In  a  more  bitter  attack  later  on,  Shaw  wrote: 

'*In  and  around  this  town  [Niantic,  apparently  in  the 
Decatur  circuit]  there  was  a  large  number  of  Campbellites, 
a  sect  to  whom  I  referred  in  Chapter  X,  on  the  American 
churches.  They  viewed  with  jealousy  the  encroachments  of 
the  Methodists.  As  they  are  generally  fond  of  controversy, 
and  their  preachers  flippant  proclaimers  of  the  Gospel  in 
Water,  their  sermons  are  a  strange  medley  of  all  sorts  of 
stuff   about   Salvation  by  immersion.      Their   style — ^that   of 


*^  Twelve  Years  in  America,  164,  165. 
211 


ORIGIN   AND    EARLY    HISTORY 

an  auctioneer,  reserving  their  wit  and  railing  for  other 
churches,  an^d  their  praises  for  their  own.  Bible,  missionary 
societies,  Sunday-schools,  and  colleges,  received  their  loudest 
denunciations.  Things  the  most  sacred  they  ridiculed,  and 
institutions  the  most  solemn  they  reviled.  The  Sabbath  they 
disregarded;  the  forgiveness  of  sins,  a  change  of  heart,  they 
laughed  at,  unless  what  was  connected  with  immersion.  The 
Divinity  of  Christ  they  did  not  generally  believe  in;  the 
Personality  and  operation  of  the  Holy  Spirit  they  scoffed 
at.  They  were  literally  immersed  infidels,  having  little  of 
the  form  or  power  of  godliness.  Where  evangelical  churches 
were  cold  and  lukewarm,  these  prospered;  but  when  alive 
and  earnest,  the  Campbellites  sank  to  their  coverts  by  the 
waters."  *^ 

In  addition  to  doctrinal  differences  and  the 
numerical  losses  of  other  bodies,  there  were  further 
reasons  for  opposition,  especially  of  the  ministers. 
Alexander  Campbell  was  a  radical  iconoclast.  At 
first  he  opposed  a  paid  clergy,  and  his  attacks  on 
the  salaried  preachers  were  exceptionally  bitter. 
At  the  close  of  his  debate  with  Walker,  June  19, 
20,  1820,  he  said: 

"You  have  heard  and  patiently  attended  to  this  tedious 
debate.  What  are  you  now  to  do  ?  I  will  answer  this  ques- 
tion for  you:  Go  home  and  read  your  Bibles;  examine  the 
testimonies  of  those  holy  oracles;  judge  for  yourselves,  and 
be  not  implicit  followers  of  the  clergy.  Amongst  the  clergy 
of  different  denominations,  I  charitably  think,  there  are  a 
few  good  men;  but,  as  a  body  of  men,  they  have  taken  away 
the  key  of  knowledge  from  the  people.  And  how,  do  you  say. 
By  teaching  you  to  look  to  them  for  instruction  as  children 
to  a  father;  by  preventing  you  from  judging  for  yourselves. 


"  Twelve  Tears  in  Atnerica,  294, 
212 


OF   THE   DISCIPLES   OF   CHRIST 

through  an  impression  that  you  are  not  competent  to  judge 
for  yourselves.  This  is  the  prevailing  opinion  with  many. 
...  I  do  not  say  that  all  the  clergy  are  doing  so,  but  I  am 
sure  that  a  vast  majority  of  them  are  doing  so.''" 

When  the  Christian  Baptist  was  founded,  three 
years  later,  the  attacks  became  much  stronger.  The 
articles  on  the  Clergy**  deservedly  aroused  intense 
opposition  and  served  to  explain,  if  not  entirely 
justify,  some  of  the  bitter  things  said  of  the  Re- 
formers. In  the  introduction,  *'The  Origin  of  the 
Christian  Clergy,  Splendid  Meeting  Houses,  and 
Fixed  Salaries,  Exhibited  from  Ecclesiastical  His- 
tory," Campbell  repeated  a  statement  made  about 
seven  years  earlier,  and  gave  his  object  thus : 

'^  'The  present  popular  exhibition  of  the  Christian  re- 
ligion is  a  compound  of  Judaism,  heathen  philosophy  and 
Christianity.'  From  this  unhallowed  commixture  sprang  all 
political  ecclesiastical  establishments,  a  distinct  order  of  men 
called  clergy  or  priests,  magnificent  edifices  as  places  of 
worship,  tithes  or  fixed  salaries,  religious  festivals,  holy 
places  and  times,  the  Christian  circumcision,  the  Christian 
passover,  the  Christian  Sabbaths,  etc.,  etc.  These  things  we 
hope  to  exhibit  at  f  uU  length  in  due  time. ' '  ^ 

He  concluded  his  first  article  as  follows: 

''In  the  meantime,  we  conclude  that  one  of  those  means 
used  to  exalt  the  clergy  to  dominion  over  the  faith,  over  the 
conscience,  and  over  the  persons  of  men,  by  teaching  the 
people  to  consider  them  as  specially  caUed  and  moved  by  the 


^  Richardson,  R.     Memoirs  of  Alexander  Campbell,  II.,  27. 
**  August  3,   1823;    October   6,   1823;   November  3,   1823;   Decem- 
ber 1,  1823;  January  5,  1824;  February  2,  1824. 
*5The    Ohristicm   Baptist,    August    3,    1823. 

213 


ORIGIN   AND   EARLY   HISTORY 

Holy  Spirit,  and  sent  to  assume  the  office  of  ambassadors 
of  Christ,  or  ministers  of  the  Christian  religion,  is  a  scheme 
unwarranted  by  God,  founded  on  pride,  ignorance,  ambition, 
and  impiety ;  and  as  such,  ought  to  be  opposed  and  exposed 
by  all  them  that  love  our  Lord  Jesus  Christ  in  sincerity. '  *  ** 

In  the  second  article,  he  declared: 

"The  systems  of  what  is  called  'church  government,' 
v/hich  the  respective  sects  have  adopted,  though  differing  in 
many  respects,  all  agree  in  this,  that  whomsoever  they  will, 
they  kill;  and  whomsoever  they  will,  they  save  alive — ^not 
their  bodies  we  mean,  but  their  reputation  for  'piety  and 
orthodoxy.'  Few  of  those  confederations,  now-a-days,  even 
of  those  who  propose  authoritatively  to  determine  matters 
of  faith,  cases  of  conscience  and  rules  of  practice,  literally 
kill  those  whom  they  condemn  to  suffer  the  vengeance  of 
their  censures.  But  there  is  a  species  of  robbery  which  is 
worse  than  taking  a  man's  property;  and  there  is  a  species 
of  murder  worse  than  taking  a  man's  life;  and  of  both  of 
these  ecclesiastical  courts  are,  even  in  this  age,  often 
guilty.  .  .  ."*' 

In  the  third  number,  Campbell  compared  the 
holy  alliance  of  kings  and  the  holy  alliance  of 
clergy:  ''But  in  fact  the  analogy  appears  perfect 
in  every  instance;  the  allied  monarchs  and  the 
allied  clergy  resemble  a  monstrous  production  of 
nature  which  we  once  saw,  two  bodies  united,  and 
but  one  soul."^ 


«  The  Ohristian  Baptist,  October  6,  1823. 

"Ibid.,  November  3,   1823. 

**76id.,  December  1,  1823.  This  was  written  soon  after  leading 
Enropean  powers  under  the  guidance  of  Mettemich  had  prepared  to 
crush  out  democratic  movements  affecting  the  countries  concerned.  For 
an  account  of  the  Holy  Alliance  and  the  Congresses  at  Aix-la-Chapelle, 
Troppau,  Laibach,  and  Verona,  see  Hazen,  0.  D.  Europe  Since  1815, 
57-65. 

214 


OF    THE   DISCIPLES    OF   CHRIST 

One  of  the  most  cutting  and  sarcastic  of  these 
articles  was  the  fourth.  In  a  very  bitter  vein, 
Campbell  spoke  of  the  educated  clergy: 

*^A  clergyman,  thus  qualified,  can  deliver  a  very  popular 
and  orthodox  sermon  without  any  grace;  as  easily  as  a 
lawyer  can  plead  the  cause  of  his  client  without  grace.  If 
a  lawyer  can  be  so  much  interested  in  the  cause  of  his  client 
as  to  be  warmly  eloquent;  if  his  soul  can  be  so  moved  by 
sympathy,  as  it  often  is,  even  to  seek  relief  in  copious  tears, 
without  the  influence  of  grace  or  supernatural  aid,  why  may 
not  a  clergyman  be  elevated  to  the  same  degree  or  to  a 
higher  degree  of  zeal,  of  warmth,  of  sympathy,  of  deep 
distress,  in  his  pathetic  addresses  from  the  pulpit?  Again, 
if  one  so  well  versed  in  theology,  as  to  be  able  to  compre- 
hend, in  one  view,  aU  the  divinities,  from  the  crocodiles,  the 
gods  of  Egypt,  up  to  Olympic  Jove,  or  the  venerable  Saturn, 
as  any  clergyman  from  his  youthful  studies  is;  if  a  com- 
petent acquaintance  with  the  sublimities  of  natural  religion, 
and  with  the  philosophical  mysteries  of  scholastic  divinity, 
cannot  be  eloquent,  animated,  and  orthodox  without  grace, 
he  must  indeed  be  as  stupid  as  an  ass. "  *^ 

In  the  same  issue,  the  editor  attacked  the  char- 
acter of  the  clergy  and  their  greed  for  money: 

''The  most  favorable  opinion  which  we  could  form  of  the 
regular  clergy,  is,  that  if  there  be,  say,  for  the  sake  of 
precision,  five  thousand  of  them  in  the  United  States,  five 
thousand  carpenters,  and  five  thousand  doctors;  there  is  an 
equal  number  of  Christian  carpenters,  of  Christian  doctors, 
or  any  other  trade,  proportionately  according  to  their  aggre- 
gate number,  as  there  is  of  Christian  clergy.  If  we  err 
in  this  opinion,  our  error  is  on  the  side  of  charity  for  the 
clergy.     For  we  conceive  it  would  be  much  easier  to  prove 


^'The   OhrigHan  Baptist,   January  6,   1824. 
215 


ORIGIN   AND    EARLY    HISTORY 

from  the  bible  and  froin  reason,  that  in  five  thousand  car- 
penters, masons,  tailors,  farmers,  there  is  a  larger  proportion, 
in  each,  of  members  of  the  kingdom  of  God,  than  in  the 
same  number  of  regularly  educated  ministers. ' '  '^ 

In  concluding  this  exceptionally  bitter  article, 
Campbell  wrote: 

"But,  to  resume  the  young  clergyman  where  we  left  him, 
working  by  the  day  as  a  licentiate;  he  preaches,  he  travels, 
he  explores  'vacant  churches,'  he  receives  his  per  diem,  his 
daily  compensation.  Like  a  young  gentleman  in  quest  of  a 
wife,  who  visits  the  'vacant'  ladies;  forms  an  acquaintance 
with  the  most  charming,  the  best  accomplished,  until  he  finds 
one  to  whom  he  can  give  his  heart  and  hand;  the  nuptial 
engagements  are  formed,  and  the  ceremonies  of  marriage  are 
completed;  he  settles  down  into  domestic  life  and  builds  up 
his  house.  So  the  young  priest,  in  quest  of  a  'vacant 
church,'  forms  as  extensive  an  acquaintance  as  possible  with 
all  the  unmarried  establishments  of  this  character,  pays  court 
to  the  most  charming,  i.  e.,  the  most  opulent  and  honorable, 
if  he  be  a  young  gentleman  of  high  standing,  until  he  find 
one  that  answers  his  expectations.  A  'call'  is  presented 
and  accepted.  His  reverend  seniors  come  to  the  celebration 
of  his  nuptials — with  holy  hands  they  consecrate  him — he 
vows  to  be  a  faithful  teacher  of  the  doctrines  of  the  sect, 
a  loving  pastor  of  the  flock,  and  they  vow  to  be  to  him  a 
faithful  congregation,  to  support  him  according  to  promise, 
to  love  him  for  the  work's  sake,  and  to  be  obedient  to  his 
authority  until  God  separate  them — by  death — no,  but  until 
he  gets  another  and  a  louder  call  from  some  'vacant  church' 
who  falls  in  love  with  him,  and  for  whom  he  is  known  to 
possess  feelings  incompatible  with  his  present  married  state. 
Thus  he  is  consecrated  a  priest  for  life  or  good  behavior, 
and  then  he  sets  about  building  up  his  cause  and  interest 


i^Tlie  Ohriatian  BapHH,  Jannary  6,  1834. 
216 


OF    THE    DISCIPLES    OF    CHRIST 

which  is  ever  afterwards  represented  and  viewed  as  the  cause 
and  interest  of  Christ. ' '  " 

In  the  fifth  article  the  editor  asserted  with  great 
vigor  that  money  was  the  bond  of  union  and  the 
rock  upon  which  popular  churches  were  built: 

''Money,  I  think,  may  be  considered  not  merely  as  the 
bond  of  union  in  popular  establishments,  but  it  is  really 
the  rock  on  which  the  popular  churches  are  built.  Before 
church  union  is  proposed,  the  grand  point  to  ascertain  is, 
are  we  able  to  support  a  church?  Before  we  give  a  call,  let 
US  see,  says  the  prudent  saint,  what  we  can  'make  up.'  A 
meeting  is  called — ^the  question  is  put,  'How  much  will  you 
give?'  It  goes  round.  Each  man  writes  his  name  or  makes 
his  mark.  A  handsome  sum  is  subscribed.  A  petition  is 
sometimes  presented  to  the  legislature  for  an  act  of  incor- 
poration to  confirm  their  union  and  to  empower  them  to 
raise  by  the  civil  law,  or  the  arm  of  power,  the  stipulated 
sum.  All  is  now  secure.  The  church  is  founded  upon  this 
rock.  It  goes  into  operation.  The  parson  comes.  Their 
social  prayers,  praises,  sacraments  and  fasts  commence; 
everything  is  put  into  requisition.  But  what  was  the  primum 
modile?  What  the  moving  cause?  Money.  As  proof  of 
this,  let  the  congregation  decrease  by  emigration  or  death; 
the  money  fails;  the  parson  takes  a  missionary  tour;  he 
obtains  a  louder  call;  he  removes.  Money  failed  is  the  cause; 
and  when  this  current  freezes,  social  prayers,  praises,  'sacra- 
ments,' sermons  and  congregational  fasts  all  cease.  Money, 
the  foundation,  is  destroyed,  and  down  comes  the  superstruc- 
ture raised  upon  it.  Reader,  is  not  this  fact?  And  dare  you 
say  that  money  is  not  the  basis  of  the  modern  religious 
establishments?  It  begins  with  money,  and  it  ends  when 
money  fails.  Money  buys  ^sop's  fables  for  the  destined 
priest;   money  consecrates  him  to  office,  and  a  monied  con- 


"51  The  Christian  Baptist,  January  5,   1824. 
217 


ORIGIN   AND    EARLY    HISTORY 

tract  unites  him  and  his  parish.  The  Church  of  Jesus  Christ 
is  founded  upon  another  basis,  nourished  by  other  means,  is 
not  dissolved  by  such  causes,  and  will  survive  all  the  mines 
of  Peru,  all  the  gold  of  Ophir.  The  modern  clergy  say  they 
do  not  preach  for  money.  Very  well;  let  the  people  pay  them 
none,  and  they  will  have  as  much  of  their  preaching  still. 
Besides,  there  will  be  no  suspicion  of  their  veracity. ' ' " 

Campbell's  comparison  of  the  clergy  to  the 
Jewish  leaders  whom  Christ  so  bitterly  denounced, 
as  in  the  twenty-third  chapter  of  Matthew,  was 
particularly  galling: 

*' Against  whom  did  the  holy  prophets  of  the  Jews,  the 
Savior  of  the  world  and  his  apostles  inveigh  with  the  utmost 
severity  ? 

"Ans.  The  popular  clergy.  Never  were  any  things 
spoken  by  the  Saviour  of  the  world,  or  by  the  holy  apostles 
with  so  much  severity  as  their  reproofs  of,  as  their  denuncia- 
tions against,  the  popular  clergy. 

*'Who  were  the  popular  clergy  in  those  days? 

^*Ans.  Those  who  pleased  the  people,  taught  for  hire 
and  established  themselves  into  an  order,  distinct  from  the 
people. 

"Who  are  the  popular  clergy  now? 

"Ans.  Those  who  are  trained  for  the  precise  purpose 
of  teaching  religion  as  their  calling,  please  the  mass  of  the 
people,  establish  themselves  into  a  distinct  order,  from  which 
they  exclude  all  who  are  not  so  trained,  for  hire,  affect 
to  be  the  only  legitimate  interpreters  of  revelation. ' '  ^ 

Probably  the  most  stinging  and  virulent  of  all 
Campbell 's  articles  was  the  so-called  ' '  Third  Epistle 
of  Peter,  to  the  Preachers  and  Rulers  of  Congrega- 


"The   Ohrigtian  Baptiet,  Pebmary  2,   1824. 
"JMd.,  Pebrnary  2,    1824. 

218 


OF   THE   DISCIPLES   OF   CHRIST 

tions — A  Looking  Glass  for  the  Clergy.''  This 
ironical  epistle  was  divided  into  four  chapters: 
The  Style  and  Manner  of  Living,  Choosing  of  Min- 
isters, Performance  of  Preaching,  and  The  Clergy's 
Reward.  Since  the  latter  chapter  is  typical,  and  in 
a  way  summarizes  what  had  gone  before  in  his 
writings,  it  will  be  quoted  entire : 

'*  'In  all  your  gettings'  get  money  I  Now,  therefore, 
when  you  go  forth  on  your  ministerial  journey,  go  where 
tliere  are  silver  and  gold,  and  where  each  man  will  pay 
according  to  his  measure.  For  verily  I  say  you  must  get 
your  reward. 

''Go  you  not  forth  as  those  that  have  been  sent,  'with- 
out two  coats,  without  gold  or  silver,  or  brass  in  their 
purses;  without  scrip  for  their  journey,  or  shoes  or  staves;' 
but  go  you  forth  in  the  good  things  of  this  world. 

"And  when  you  shall  hear  of  a  church  that  is  vacant 
and  has  no  one  to  preach  therein,  then  be  that  a  call  to  you, 
and  be  you  mindful  of  the  call,  and  take  you  charge  of  the 
flock  thereof  and  of  the  fleece  thereof,  even  of  the  golden 
fleece. 

' '  And  when  you  shall  have  fleeced  your  flock  and  shall  know 
of  another  call,  and  if  the  flock  be  greater,  then  greater  be 
also  to  you  the  call.  Then  shall  you  leave  your  old  flock, 
and  of  the  new  flock  shall  you  take  the  charge. 

"Those  who  have  'freely  received'  let  them  'freely  give,' 
and  let  not  men  have  your  words  'without  money  nor  with- 
out price,'  but  bargain  you  for  hundreds  and  bargain  for 
thousands,  ev^n  for  thousands  of  silver  and  gold  shall  you 
bargain. 

"And  over  and  above  the  price  for  which  you  have  sold 
your  service,  take  you  also  gifts,  and  be  you  mindful  to 
refuse  none,  saying,  'Lol  I  have  enough,'  but  receive  gifts 
from  them  that  go  in   chariots,  and  from  them  that  feed 

219 


ORIGIN    AND    EARLY    HISTORY 

flocks,  and  from  them  that  earn  their  morsel  by  the  sweat 
of  their  brow. 

"Yea,  take  you  gifts  of  all,  and  take  them  in  gold  and 
in  silvef,  and  in  bread;  in  wine  and  in  oil;  in  raiment  and 
in  fine  linen. 

''And  the  more  that  the  people  give  you  the  more  they 
will  honor  you;  for  they  shall  believe  that  'in  giving  to  you 
they  are  giving  to  the  Lord ; '  for  behold  their  sight  shall  be 
taken  from  them,  and  they  shall  be  as  blind  as  bats,  and 
'shall  know  not  what  they  do.' 

"And  you  shaU  wax  richer  and  richer,  and  grow  greater 
and  greater,  and  you  shaU  be  lifted  up  in  your  own  sight, 
and  exalted  in  the  eyes  of  the  multitude;  and  lucre  shall  be 
no  longer  filthy  in  your  sight.  And  verily  you  have  your 
reward. 

"In  doing  these  things  you  shall  never  fail.  And  may 
abundance  of  gold  and  silver  and  banknotes,  and  com,  and 
wool,  and  flax,  and  spirits,  and  wine,  and  land  be  multiplied 
to  you,  both  now  and  hereafter.     Amen. ' '  ^ 

From  the  above  quotations  it  will  be  seen  that 
such  terms  as  ''scrap  doctors"  and  ''textuary  di- 
vines" which  Campbell  often  applied  to  ministers 
were  rather  mild.  By  intimation,  he  said  that 
Christians  would  not  accept  honorary  titles.  He 
wrote: 

"In  some  eastern  papers  'the  Rev.  Spencer  H.  Cone,  a 
Baptist  clergyman,'  was  reported  as  recently  dubbed  D.D. 
But  this  was  a  mistake.  It  was  the  Rev.  Samuel  H.  Cox, 
who  was  dubbed  and  refused  the  honor.  We  are  sorry  to 
observe  a  hankering  after  titles  amongst  some'  baptists,  every 
way  incompatible  with  their  profession;  and  to  see  the  re- 
marks lately  made  in  the  'Columbia  Star'  censuring  Mr.- 
Cox  for  declining  the  honor.     Those  who  deserve  honorary 


"The  Ohrigtian  Baptigt,  July  4,  1825. 
220 


OF    THE    DISCIPLES    OF    CHRIST 

titles  are  the  least  covetous  of  them.  We  liave  not  met  with 
any  baptist  bishop  who  is  more  worthy  of  a  title  of  honor, 
ir  such  these  double  D's  be  esteemed,  than  Robert  B.  Semple 
01  Virginia;  and  when  the  degree  was  conferred  on  him,  he, 
like  a  Christian,  declined  it.  '^^^ 

The  Westerners  also,  as  might  be  expected,  were 
bitter  against  titles,  and  opposed  their  use  longer 
than  Campbell  did.  Thus,  on  one  occasion,  when 
tiie  eccentric  John  Smith,  familiarly  known  as 
''Raccoon  John  Smith,"  was  asked  if  he  was  not 
embarrassed  when  he  spoke  before  an  audience  of 
lawyers  and  judges  in  the  courthouse  at  Sparta, 
ne  replied:  ''Not  in  the  least,  for  I  have  learned 
tnat  judges  and  lawyers,  so  far  as  the  Bible  is  con- 
cerned, are  the  most  ignorant  class  of  people  in 
cne  world — except  Doctors  of  Divinity."^ 

These  bitter  attacks  on  the  clergy  aroused  the 
greatest  opposition,  but  other  things  played  an  im- 
portant part.  In  the  early  days,  Campbell  was 
opposed  to  Bible,  tract,  and  missionary  societies, 
Sunday-schools,  and  associations.  He  regarded  the 
first  four  as  "  milking-schemes. "  He  intimated  that 
their  object  was  to  impoverish  the  many  and  enrich 
the  few,  and  that  their  purpose  was  speculation  and 
peculation.  He  feared  that  the  Sunday-school  would 
bring  a  national  creed  and  a  national  church  estab- 
lishment. Much  of. this  opposition  was  undoubtedly 
due  to  his  poor  opinion  of  the  clergy,  but  the  belief 
that  these  organizations  were  perverted  to  sectarian 

55  The  Christian  Baptist,  February  6,   1826. 

^  WUliams,  J.  A.     Life  of  Elder  John  Smith,  397. 

221 


ORIGIN    AND    EARLY   HISTORY 

purposes  also  influenced  him.     Richardson,  Camp- 
bell 's  son-in-law,  wrote : 

''In  Sunday-schools  tho  denominational  catechism  was 
then  diligently  taught,  and  the  effort  was  made  to  imbue 
the  minds  of  the  children  with  partisan  theology.  Mission- 
ary societies  then  labored  to  propagate  the  tenets  of  the 
party  to  which  each  belonged,  and  even  Bible  societies  seemed 
to  him  to  be  made  a  means  of  creating  offices  and  salaries 
for  a  few  clerical  managers,  who  exercised  entire  control. ' ' " 

With  regard  to  associations,  Campbell  wrote: 

''The  power  of  an  association  is  declared  in  fact  to  be 
inferior  to  the  power  of  a  single  congregation.  The  asso- 
ciation is  not  even  a  co-ordinate  with,  but  subordinate  to, 
a  single  congregation.  Except  as  a  meeting  for  mutual 
intelligence,  exhortation,  and  comfort,  they  have  nothing  to 
do  which  cannot  be  undone  by  a  single  congregation.  If 
then  they  attempt  to  imitate  the  ecclesiastic  courts  of  other 
denominations,  they  become  more  awkward  than  the  ass 
covered  with  the  skin  of  the  lion.  They  appear  like  a  Hon, 
but  bray  like  an  ass.  .  .  . ' '  ^ 

A  little  more  detail  should  be  given  to  Camp- 
bell's early  attitude  towards  missions.  At  first  he 
believed  that  the  attempt  to  convert  the  heathen  by- 
means  of  modern  missionaries  was  unauthorized  and 
hopeless.  He  thought  that  the  migration  of  an  ideal 
church  of  blameless,  zealous  Christians  to  a  heathen 
land  would  accomplish  much  more  good  than  .the 
sending  of  missionaries.  After  describing  this  ideal 
church,  he  added : 

^  Richardson,  R.     Memoirs  of  Alexander  OampbeU,  II.,  57. 

s^'The    Christian   Baptist,   August    7,    1826. 

222 


OF   THE    DISCIPLES    OF    CHRIST 

''If,  in  the  present  day,  and  amongst  all  those  who  talk 
so  much  of  a  missionary  spirit,  there  could  be  found  such 
a  society,  though  it  were  composed  of  but  twenty,  willing 
to  emigrate  to  some  heathen  land,  where  they  would  support 
themselves  like  the  natives,  wear  the  same  garb,  adopt  the 
country  as  their  own,  and  profess  nothing  like  a  missionary 
project;  should  such  a  society  sit  down  and  hold  forth  in 
word  and  deed  the  saving  truth,  not  deriding  the  gods,  not 
the  religion  of  the  natives,  but  allowing  their  own  works 
and  example  to  speak  for  their  religion,  and  practicing  as 
above  hinted;  we  are  persuaded  that,  in  process  of  time, 
a  more  solid  foundation  for  the  conversion  of  the  natives 
would  be  laid,  and  more  actual  success  resulting,  than  from 
all  the  missionaries  employed  for  twenty-five  years.  Such 
a  course  would  have  some  warrant  from  scripture;  but  the 
present  has  proved  itself  to  be  all  human. ' '  ^^ 

A  little  later  Campbell  answered  the  following 
queries : 

''Did  God  ever  call  a  man  to  any  work  for  which  he  was 
not  fully  qualified,  and  in  the  performance  of  which  he  was 
not  successful? 

"Ans.  No,  if  we  except  the  modern  preachers  at  home, 
and  those  called  missionaries  abroad.  They  say  they  are 
specially  called,  but  neither  their  qualifications  nor  their 
success  warrant  the  belief  of  these  professions.  With  an 
open  bible  in  my  hand,  I  must  say  that  God  never  called  a 
man  to  any  work  for  which  he  was  not  fully  qualified,  and 
in  the  performance  of  which  he  was  not  successful. 

"If  you  believed  yourself  specially  called  by  God  to 
preach  the  gospel  to  the  Birmans,  what  would  you  do? 

"Ans.  I  would  not  ask  the  leave  of  any  Board  of 
Missions,  nor  their  support,  but,  confiding  in  the  power  and 
faithfulness  of  him  that   called  me,   I  would,   without   con- 


The  Christian  Baptist,   September   1,    1823. 


ORIGIN    AND    EARLY    HISTORY 

ferring  with  flesh  and  blood,  depart,  and  look  to  Heaven 
for  every  provision,  protection,  and  support,  by  land  and 
sea,  necessary  for  safe  conduct  thither,  and  also  for  success 
when  I  arrived.  If  I  could  not  thus  act,  I  could  not  believe 
myself  called,  nor  expect  success  in  the  undertaking.  This, 
reasons  requires.  But  enthusiasm,  superstition,  or  covetous- 
ness  would  prompt  one  to  apply  to  flesh  and  blood  for  pat- 
ronage and  support,  and  at  the  same  time  to  profess  to  be 
called   by   God   and  rely  upon  him   for  protection   and  sue- 


All  of  the  radical  statements  quoted  were  made 
early  in  Campbell's  life.  He  changed  front  on 
many  of  these  questions,  and  decidedly  modified  his 
later  utterances.  Thus,  *with  the  organization  of 
the  American  Christian  Missionary  Society,  he  was 
elected  its^  first  president  and  served  in  that  capac- 
ity for  about  fourteen  years.^"  He  donated  his 
share  of  the  proceeds  arising  from  the  publication 
of  the  Purcell-Campbell  Debate,  1836,  to  the  Amer- 
ican and  Foreign  Bible  Society  and  to  the  American 
Bible  Society  in  equal  portions.  Early  in  1838,  the 
copyright  of  six  cents  per  copy,  had  already 
brought  in  $800.*'''  The  proceeds  of  the  Rice-Camp- 
bell Debate,  1843,  went  the  same  way.*^  Again,  in 
1864,  he  showed  his  changed  views  by  giving  the 
copyright  of  his  hymn  book  to  the  American  Chris- 
tian Missionary  Society."  Campbell's  writings, 
moreover,  began  to  show  his  changed  views.     The 


«OTlie  Christian  Baptist,  March  1,  1824. 

^  The  Millennial  Harbinger,  II.,   413. 

®-  Richardson,   R.      Memoirs   of  Alexander   OampheU,   II.,   433. 

^Ihid:,  II.,  503. 

^  MiUenniai  Harbinger,  II.,  415. 

224 


OF   THE   DISCIPLES   OF   CHRIST 

Millennial  Harhinger  evinced  a  growing  desire  for 
conciliation — for  constructive  work  in  place  of  de- 
structive. Extracts  quoted  from  the  various  pref- 
aces in  the  Millennial  Harhinger  Abridged  revealed 
the  milder  spirit  of  the  editor.  Thus  a  sentence 
from  the  preface  in  1841  reads: 

"In  the  present  volume  some  points  claim  our  special 
attention:  such  as,  the  necessity  of  a  more  conciliatory  spirit 
towards  the  more  evangelical  professors — the  necessity  and 
practicability  of  the  enjoyment  of  larger  measures  of  spir- 
itual influence — education  in  all  its  branches,  domestic, 
scholastic,  and  ecclesiastic. ' '  " 

Growing  liberality  in  Campbell 's  views  naturally 
led  to  more  moderate  dealings  on  the  part  of  his 
opponents.  Thus,  about  1850,  he  noted  a  great 
change  in  the  attitude  and  deportment  of  religious 
parties  toward  him." 

^Millennial  Harhinger.  I.,  XXIX. 
e«/6td.,  II..   413. 


15  225 


ORIGIN    AND    EARLY    HISTORY 


VII 

TEACHINGS  AND  PRACTICES  OF  THE 
DISCIPLES  OF  CHRIST 

AT  this  time  it  seems  advisable  to  consider  more 
carefully,  though  rather  briefly,  the  teachings 
and  practices  of  the  Disciples  of  Christ.  They 
differ  from  most  church  members  in  that  they  will 
not  take  a  set  of  articles  as  a  binding  creed.  They 
do  not  object  to  publishing  what  they  understand 
to  be  the  teaching  of  the  Bible  on  subjects  of  faith 
or  duty,  but  they  do  object  to  making  such  articles 
conditions  of  fellowship.  Alexander  Campbell,  in 
the  Millennial  Harbinger  for  1846,'  published  eight 
propositions  as  embodying  his  theological  beliefs, 
and  Isaac  Errett,  in  Our  Position*  set  forth  thir- 
teen items  of  evangelical  belief.  Nevertheless,  the 
only  creed  acceptable  to  all  Disciples  of  Christ  is 
that  stated  by  Campbell  in  the  preface  to  the  second 
edition  of  his  Christian  System:  **We  take  the 
Bible,  the  whole  Bible,  and  nothing  but  the  Bible, 
as  the  foundation  of  Christian  union  and  com- 
munion." B.  B.  Tyler,  one  of  the  leading  histo- 
rians  of  the  movement,  wrote :  * '  The  Disciples  main- 


iPage    386. 
2  Pages   6-11. 


OF  THE   DISCIPLES   OF   CHRIST 

tain  that  the  original  creed  of  Christianity  contained 
but  a  single  article,  namely,  *Jesns  is  the  Christ, 
the  Son  of  the  living  God,'  and  that  all  doctrinal 
tests  but  this  must  be  abandoned. '  *  *  He  listed  the 
following  objections  to  creeds  as  conditions  of 
fellowship  : 

1.  They  are  without  divine  authority. 

2.  They  have  often  worked  to  cast  out  the  good, 
the  intelligent,  the  pure,  and  to  retain  those  of  con- 
trary characteristics. 

3.  Authoritative  creeds  have  usually  been  pro- 
scriptive  and  overbearing. 

4.  Their  general  tendency  has  been  to  '  *  dethrone 
the  Prophet,  Priest,  and  King  ordained  of  God  to 
teach,  to  make  intercession,  and  to  rule  over  the 
children  of  men.*' 

5.  Creeds  seem  to  be  prohibited  by  Bible  pre- 
cepts— 2  Timothy  1 :  13,  Jude  3,  2  Thessalonians  2 : 
15,  Matthew  17 :  5,  and  Colossians  1 :  18. 

6.  The  first  two  hundred  years  of  Christianity, 
when  only  the  Bible  was  used  as  an  authority,  were 
the  best. 

7.  Creeds  often  cause  divisions. 

8.  They  prejudice  the  mind  against  Bible  teach- 
ings, and  since  they  are  abstract  and  prepared  by 
trained  thinkers,  they  are  not  readily  understood 
by  children  and  the  untrained. 

9.  Creeds  are  unfavorable  to  a  large  develop- 
ment of  genuine  spirituality. 


History  of  tTie  Disciples  of  Christ,  107.     Matthew  16:.  16  quoted. 
227 


ORIGIN    AND    EARLY    HISTORY 

10.  Without  intending  to  do  so,  perhaps,  ''they 
assume  to  be  plainer  and  more  intelligible  in  their 
statements  of  truth  than  the  Bible." 

11.  Human  creeds  have  always  been  hostile  to 
reformation  by  their  tendency  to  expel  pious  and 
learned  ministers  of  religion. 

12.  Creeds  are  absolutely  superfluous  with  re- 
gard to  detecting  error. 

13.  They  are  formidable  obstacles  in  the  way 
of  realizing  Christ's  prayer  for  union  as  recorded 
in  John  17.* 

Alexander  Campbell  wrote  bitterly  against 
creeds  under  the  Parable  of  the  Iron  Bedstead.  He 
began : 

"In  the  days  of  the  Abcedarian  Popes  it  was  decreed 
that  a  good  Christian  just  measured  three  feet,  and  for  the 
peace  and  happiness  of  the  church  it  was  ordained  that  an* 
iron  bedstead,  with  a  wheel  at  one  end  and  a  knife  at  the 
other  should  be  placed  at  the  threshold  of  the  church,  on 
which  the  Christians  should  all  be  laid.  This  bedstead  was 
just  three  feet  in  the  casement  on  the  exactest  French  scales. 
Every  Christian,  in  those  days,  was  laid  on  this  bedstead; 
if  less  than  the  standard,  the  wheel  and  a  rope  was  applied  to 
him  to  stretch  him  to  it;  if  he  was  too  tall,  the  knife  was 
applied  to  his  extremities.  In  this  way  they  kept  the  good 
Christians,  for  nearly  a  thousand  years,  aU  of  one  stature. 
Those  to  whom  the  knife  or  the  wheel  were  applied  either  died 
in  the  preparation,  or  were  brought  to  the  saving  standard. ' '  * 

Campbell  then  went  on  to  say  that  Luther  used 
a  four-foot  standard,  that  Calvin  added  six  inches. 


*  Tyler,  B.  B.     History  of  the  Disciplea  of  Christ,  109-116, 
'The  Christian  Baptist,  October  2,   1826.. 

228 


OF   THE   DISCIPLES   OF   CHRIST 

that  the  Independents  made  the  standard  five  feet, 
and  that  the  Baptists  added  six  more  inches.  He 
continued : 

' '  It  is  now  expected  that  six  inches  will  be  humanely 
added;  but  this  will  only  be  following  up  an  evil  precedent; 
for  experience  has  proved,  that  as  soon  as  the  iron  bedstead 
is  lengthened,  the  people  will  grow  apace,  and  it  will  be 
found  too  short  even  when  extended  to  six  feet.  Why  not, 
then,  dispense  with  this  piece  of  popish  furniture  in  the 
church,  and  allow  Christians  of  every  stature  to  meet  at  the 
same  fireside  and  eat  at  the  same  table?  The  parable  is 
just,  and  the  interpretation  thereof  easy  and  sure. ' ' ' 

He  concluded  the  article  as  follows : 

'*  Suppose,  then,  that  a  number  of  churches  should  agree 
to  throw  aside  the  iron  bedstead,  and  take  the  book  in  one 
chapter,  and  call  it  their  Creed  and  Book  of  Discipline. 
What  then?  Oh!  says  Puritanus,  Methodists,  Presbyterians, 
Episcopalians,  etc.  etc.  do  this.  Stop,  my  friend,  not  one 
of  them  dare  trust  themselves  upon  this  bottom;  they  all 
have  their  creeds  and  disciplines  to  keep  them  from  sinking. 
What  then  if  an  experiment  should  be  made,  and  a  fair 
trial  of  the  adequacy  of  the  Divine  Book  should  be  given; 
and  whenever  it  fails  of  the  promised  end,  let  any  other 
device  be  tried.  But  among  all  the  experiments  of  this  age 
and  country,  it  is  nowhere  recorded  that  such  a  trial  has 
been  made  and  failed.  I  am  aware  of  all  that  can  be  said  on 
the  other  side,  and  still  I  assert  that  no  such  an  experiment 
and  result  are  on  record.  And,  moreover,  I  do  not  think  it 
is  likely  that  it  shall  ever  be  proved  by  actual  experiment 
that  the  New  Testament,  without  a  creed,  is  insufficient  to 
preserve  the  unity,  peace,  and  purity  of  any  one  congrega- 
tion, or  of  those  of  any  given  district.    But  above  all,  let  us 


«Tlie  Ohrigtian  Baptist,  October  2,  1826. 
229 


ORIGIN   AND   EARLY   HISTORY 

have   no   more   iron   bedsteads,   with   or   without   wheels   or 
knives. ' " 

This  question  of  creed  was  also  discussed  in  the 
West.  Two  men  were  debating  the  subject  at  Dry 
Run,  Kentucky.  One,  a  Calvinistic  Baptist,  main- 
tained that  his  Confession  of  Faith  was  a  better 
bond  of  union  among  Christians  than  the  Bible 
alone.  His  anti-creed  opponent  was  so  sure  of  his 
position  that  he  proposed  to  submit  the  question  to 
a  Frenchman  who  had  listened  to  the  entire  debate. 
The  judge,  making  each  disputant  take  into  his 
hand  the  creed  which  he  had  defended,  asked  of  the 
man  with  the  New  Testament  who  had  made  his 
creed. 

** Jesus  Christ,*'  was  the  answer. 

Turning  to  the  other,  he  said:  **And  who,  my 
friend,  made  yours?" 

*'It  was  adopted  in  the  city  of  Philadelphia,  in 
the  year  1742, ' '  came  the  reply. 

The  Frenchman  continued:  '*Very  well,  then, 
gentlemen,  that  is  enough.  If  you  follow  your 
creed,  Mr.  Christian,  when  you  die,  it  will  take  you 
to  Jesus  Christ.  Follow  yours,  Mr.  Baptist,  and 
when  you  die,  you  will  go  to  Philadelphia.^'^ 

The  plan  of  salvation  as  accepted  by  the  Dis- 
ciples now,  although  first  proclaimed  by  Walter 
Scott,  may  be  stated  in  the  words  of  Alexander 
Campbell : 


'The  Christian  Baptist,   October  2,   1826. 

8  Williams,  J.  A.     Life  of  Elder  John  SmUh,  402,  403. 

230 


OF   THE   DISCIPLES    OF   CHRIST 

''In  the  natural  order  of  the  evangelical  economy,  the 
items  stand  thus ; — 1.  Faith ;  2.  Reformation  [Repentance] ; 
3.  Immersion;  4.  Remission  of  sins;  5.  Holy  Spirit;  and  6. 
Eternal  Life.  We  do  not  teach  that  one  of  these  precedes 
the  other,  as  cause  and  effect;  but  they  are  all  naturally 
connected,  and  all,  in  this  order,  embraced  in  the  glad  tidings 
of  salvation.  In  the  apostolic  age  these  items  were  presented 
in  this  order. ' ' ' 

The  conclusion  of  Robert  Richardson's  article  on 
faith  in  the  Millennial  Harbinger  gave  the  gener- 
ally accepted  definition: 

''It  is  the  cordial  belief  of  this  love  of  God,  thus  mani- 
fested in  the  life,  death,  resurrection  and  glorification  of 
Christ,  which  reconciles  man  to  God,  which  overwhelms  the 
soul  in  penitence  and  contrition  for  its  offences,  and,  through 
the  influence  of,  the  Holy  Spirit,  produces  an  entire  renova- 
tion of  heart  and  reformation  of  character.  In  brief,  it  is 
Christ  himself  who  is  thus  made  to  us  " wisdom'*  and 
"righteousness,''  " sancttfication  and  redemption."" 

Faith,  to  Alexander  Campbell,  was  the  simple 
belief  of  testimony."  This  teaching,  as  well  as  his 
ideas  on  repentance,  received  general  acceptance 
among  the  Disciples.  Campbell  wrote,  concerning 
the  latter: 

"Repentance  is  an  effect  of  faith:  for  who  that  believes 
not  that  God  exists  can  have  'repentance  towards  God'? 
Repentance  is  sorrow  for  sins  committed;  but  it  is  more. 
It  is  a  resolution  to  forsake  them;  but  it  is  more.  It  is 
actual  'ceasing  to   do   evil  and  learning  to  do  well.'     This 


"The  Ohristicm  Bwptist,  October  6,  1828. 
"The  MUlennitd  Harbinger  Abridged,  11.,  841. 
"  Campbell,  A.     The  Christian  System,  53. 

231 


ORIGIN    AND    EARLY    HISTORY 

is  'repentance  unto  life/  or  what  is  truly  called  reformation. 
Such  is  the  force  of  the  command,  *  Repent,  every  one  of 
you.'  It  is  not  merely,  Be  sorry  for  what  you  have  done 
wrong;  nor  is  it,  Resolve  to  do  better;  nor  even  try  to  amend 
your  ways;  but  it  is  actual  amendment  of  life  from  the 
views  and  the  motives  which  the  gospel  of  Christ  exhibits. 
Gospel  repentance  is  the  offspring  of  gospel  light  and  gospel 
motive,  and  therefore,  it  is  the  effect,  and  not  the  cause,  of 
belief  of  the  testimony  of  God.''" 

Immersion  as  the  only  Scriptural  form  of  bap- 
tism is  still  one  of  the  distinguishing  tenets  of  the 
Disciples  of  Christ,  and  by  them  it  is  inseparably 
connected  with  the  remission  of  sins.  The  impor- 
tance Alexander  Campbell  attached  to  this  subject 
was  thus  brought  out  in  his  debate  with  W.  L. 
MacCalla : 

**I  will  first  merely  refer  to  the  oracles  of  God  which 
shew,  that  baptism  is  an  ordinance  of  the  greatest  impor- 
tance, and  of  momentous  significance.  Never  was  there  an 
ordinance  of  so  great  import  or  design. — It  is  to  be  but  once 
administered.  We  are  to  pray  often,  prs^se  often,  show 
forth  the  Lord's  death  often,  commemorate/ his  resurrection 
every  week,  but  we  are  to  be  baptized  but  once.  Its  great 
significance  may  be  seen  from  the  follovsdng  testimonies; 
The  Lord  saith,  'He  that  believeth  and  is  baptized  shaU  be 
saved.'  [^^]  He  does  not  say,  he  that  believeth,  and  keeps 
my  commands,  shall  be  saved:  but  he  saith  he  that  believeth 
and  is  baptized  shaU  be  saved.  He  placeth  baptism  on  the 
right  hand  of  faith.  Again  he  tells  Nicodemus,  that  'except 
a  man  be  bom  of  water  and  of  the  spirit,  he  cannot  enter 
the  kingdom  of  God.'  ["]     Peter  on  the  day  of  Pentecost 


"  TTie  OTvristiam,  System,  53,  54. 
"  Jf  orfc  16:  16. 
"  John  8 :  5. 


OF   THE   DISCIPLES   OF   CHRIST 

places  baptism  in  the  same  exalted  place.  'Repent/  says  he, 
'and  be  baptised  every  one  of  you  For  the  remission  of 
sins.'  ["*]  Ananias  saith  to  Paul,  'Arise  and  he  baptised 
and  Wash  Away  your  sins,  calling  upon  the  name  of  the 
Lord/  ["]  Paul  saith  of  the  Corinthians,  'Ye  were  once 
fornicators,  idolaters,  adulterers,  effeminate,  thieves,  covetous, 
drunkards,  rioters,  extortioners,  but  ye  were  Washed  in  the 
name  of  the  Lord  Jesus,'  ["]  doubtless  referring  to  their 
baptism.  He  tells  Titus,  God  our  Saviour  saved  us  by  the 
washing  of  Regeneration  and  renewing  of  the  Holy  Spirit — 
See  again  its  dignified  importance.  Peter  finishes  the  grand 
climax,  in  praise  of  baptism — 'Baptism  doth  also  now  save 
us,  by  the  resurrection  of  Jesus  Christ  from  the  dead.'  [^] 
I  have  thus,  in  the  naked  import  of  these  testimonies,  shown, 
that  it  is  of  vast  import,  of  glorious  design.  .  .  . ' ' " 

In  introducing  some  essays  on  baptism  in  the 
Christian  Baptist,  the  editor  began: 

"Immersion  in  water  into  the  name  of  the  Father,  Son, 
and  Holy  Spirit,  the  fruit  of  faith  in  the  subject,  is  the 
most  singular  institution  that  ever  appeared  in  the  world. 
Although  very  common  in  practice,  and  trite  in  theory, 
although  the  subject  of  a  good  many  volumes,  and  of  many 
a  conversation,  it  appears  to  me  that  this  institution  of 
divine  origin,  so  singular  in  its  nature,  and  so  grand  and 
significant  in  its  design,  is  understood  by  comparatively  very 
few.  In  my  debate  with  Mr.  MacCalla  in  Kentucky,  1823, 
on  this  topic,  I  contended  that  it  was  a  divine  institution 
designed  for  putting  the  legitimate  subject  of  it  in  actual 
possession  of  the  remission  of  his  sons — That  to  every  believ- 
ing subject  it  did  formally,  and  in  fact,  convey  to  him  the 


»  Acts  2 :  88. 
"Acts  22:  16. 
"1  OormthMms  6:11. 
"  1  Peter  3 :  21. 

"  A  Debate  on  Christian  Baptism  between  the  Rev.  W.  L.  MaeOaUa, 
a  Presbyterian  Teacher,  and  Alexander  OampbeU,  116,  117. 

233 


ORIGIN   AND   EARLY   HISTORY 

foTgiveness  of  sins.  It  was  with  much  hesitation  I  pre- 
sented this  view  of  the  subject  at  that  time,  because  of  its 
perfect  novelty.  I  was  then  assured  of  its  certainty.  But 
having  thought  still  more  closely  upon  the  subject,  and  hav- 
ing been  necessarily  called  to  consider  it  more  fully  as  an 
essential  part  of  the  Christian  religion,  I  am  still  better  pre- 
pared to  develope  its  import,  and  to  establish  its  utility  and 
value  in  the  Christian  religion.  I  beg  leave  to  call  the 
attention  of  the  reader  to  it  under  the  idea  of  the  Bath  of 
regeneration. ' '  "^ 

One    further    quotation    from    Campbell    must 
suffice: 

"Baptism  is,  then,  designed  to  introduce  the  subject  of 
it  into  the  participation  of  the  blessings  of  the  death  and 
resurrection  of  Christ,  who  'died  for  our  sins,'  and  'rose 
again  for  our  justification.'  But  it  has  no  abstract  efScaey. 
Without  previous  faith  in  the  blood  of  Christ,  and  deep  and 
unfeigned  repentance  before  God,  neither  immersion  in  water, 
nor  any  other  action,  can  secure  to  us  the  blessings  of  peace 
and  pardon.  It  can  merit  nothing.  Still  to  the  believing 
penitent  it  is  the  rnecms  of  receiving  a  formal,  distinct,  and 
specific  absolution,  or  relief  from  guilt.  Therefore,  none  but 
those  who  have  first  believed  the  testimony  of  God  and  have 
repented  of  their  sins,  and  that  have  been  intelligently 
immersed  into  his  death,  have  the  full  and  explicit  testimony 
of  God,  assuring  them  of  pardon.  To  such  only  as  are  truly 
penitent,  dare  we  say,  'Arise  and  be  baptized,  and  wash 
away  your  sins,  calling  upon  the  name  of  the  Lord,*  ['"J 
and  to  such  only  can  we  b&j  with  assurance,  'You  are 
washed,  you  are  justified,  you  are  sanctified  in  the  name  of 
the  Lord  Jesus,  and  by  the  Spirit  of  God. '  ' » «* 


"The  OJtristian  Baptist,  Jannary  7,  1S28. 

»  Acts  22:  16. 

"  1  Oorinthians  6 :  11,  and  Oampbell,  A.  Tlie  Ohristicm  System,  58. 

234 


OF   THE   DISCIPLES    OF   CHRIST 

Campbell  and  other  early  leaders  declared,  as 
previously  stated,  and  present  leaders  among  the 
Disciples  insist  that  immersion  is  the  only  Scrip- 
tural baptism.  They  refer  to  Christ's  journey  of 
seventy  miles  to  demand  baptism  at  the  hands  of 
John  the  Baptist,  to  his  going  down  into  the  water, 
and  to  his  coming  up  out  of  the  water .'^  ''Why," 
they  ask,  ''did  John  take  Christ  down  into  the  water 
if  he  merely  wanted  to  sprinkle  a  little  water  on  his 
head  ? ' '  Then  they  point  out  that  John  was  baptiz- 
ing at  Enon  near  to  Salim  because  there  was  mucJi 
water  there.'^  Again,  they  refer  to  Jesus'  words  to 
Nicodemus,  "Except  a  man  be  bom  of  water  and 
the  Spirit  he  cannot  enter  the  kingdom  of  God. ' '  '^ 
They  emphasize  the  fact  that  Philip  and  the  Ethi- 
opian eunuch,  like  John  the  Baptist  and  Christ, 
went  down  into  the  water  and  came  up  out  of  the 
water.'"  They  contend  that  only  baptism  repre- 
sents a  burial:  "We  were  buried  with  him  there- 
fore through  baptism  unto  death  that  like  as  Christ 
rose  from  the  dead  through  the  glory  of  the  Father, 
so  also  we  shall  rise  to  walk  in  newness  of  life. ' ' "" 
They  maintain  that  all  other  so  called  forms  of  bap- 
tism are  condemned  by  Paul's  words,  "One  Lord, 
one  faith,  one  baptism. ' '  ^  They  insist  that  immer- 
sion was  the  only  form  practiced  until  753,  when 


™  Matthew  3:  16. 
^John  3:  23. 
25/ofen  3:  5. 
»Act8  8:  38,   39. 
^  Romans  6:  4. 
28  Ephesiana  4:5. 

235 


ORIGIN    AND    EARLY    HISTORY 

Pope  Stephen  allowed  sprinkling  in  the  case  of 
sickness.  Thus,  they  claim  that  the  other  forms, 
such  as  sprinkling  and  pouring,  came  into  use 
through  the  Catholic  Church,  Disciples  contend 
that  all  reputable  Greek  lexicographers  translate 
haptizo  as  immerse,  and  they  say  with  quite  a  little 
complacency:  ''Surely  the  Greeks  understood  their 
own  language.  How,  then,  do  you  account  for  the 
fact  that  the  Greek  Catholic  Church  is  a  church  of 
immersed  believers?"*  Inasmuch  as  the  Disciples 
consider  faith  and  repentance  as  prerequisites  to 
baptism,  they  necessarily  rule  out  infant  baptism. 
The  design  and  result  of  baptism,  according  to 
the  Disciples  of  Christ,  are  shown  in  Acts  2 :  38 : 
''Repent,  and  be  baptized  every  one  of  you  in  the 
name  of  Jesus  Christ  for  the  remission  of  your  sins, 
and  ye  shall  receive  the  gift  of  the  Holy  Spirit." 
Alexander  Campbell  concluded  his  second  essay  on 
baptism  as  follows: 

''The  first  three  thousand  persons  that  were  immersed 
after  the  ascension  of  Christ  into  heaven,  were  immersed 
for  the  remission  of  their  sins  with  the  promise  of  the  Holy 
Spirit.  I  am  bold,  therefore,  to  affirm,  that  every  one  of 
them  who,  in  the  belief  of  what  the  apostle  spoke,  was 
immersed,  did,  in  the  very  instant  in  which  he  was  put  under 
water,  receive  the  forgiveness  of  his  sins  and  the  gift  of  the 
Holy  Spirit.  If  so,  then,  who  will  not  concur  with  me  In 
saying  that  Christian  immersion  is  the  gospel  in  water  V** 


2»  J.  V.  Coombs,  a  Disciple  evangelist,  has  an  interesting  chapter 
on  baptism  in  his  Cwmpaigning  for  Christ,  78-104. 

^  The  Christian  Baptist,  February  4,  1828.  See  the  criticisms  of 
Cart-wright  and  Shaw  on  the  "gospel  in  water,"  pages  209-212. 

236 


OF    THE    DISCIPLES    OF    CHRIST 

In  his  seventh  essay  on  the  subject,  Campbell 
wrote : 

^*The  first  disciples,  when  immersed  into  the  name  of  the 
Lord  Jesus  for  the  remission  of  sins,  obtained  this  blessing 
[gift  of  the  Holy  Spirit].  Those  on  Pentecost  obtained 
also  the  very  gifts  contained  in  the  promise  made  by  Joel; 
and  also  all  those  communications  couched  in  the  above  ex- 
pressions. For  they  not  only  possessed  miraculous  gifts,  but 
were  filled  with  peace  and  joy,  with  all  the  fruit  of  the 
Spirit  of  Holiness.  [^]  How  gracious  this  institution  I  It  gives 
to  the  convert  a  sensible  pledge  that  God,  through  the  blood 
of  Christ,  has  washed  away  his  sins,  has  adopted  him  into 
his  family,  and  made  him  an  heir  of  all  things  through 
Christ.  Thus,  having  his  heart  sprinkled  from  an  evil  con- 
science, and  his  body  washed  with  clean  water,  he  becomes 
a  habitation  of  God  through  the  Holy  Spirit. — Thus  accord- 
ing to  the  tenor  of  the  New  Testament,  God  dwells  in  him, 
and  he  in  God,  by  the  Spirit  which  is  imparted  to  him.  Thus 
he  is  constituted  a  christian  or  a  disciple  of  Jesus  Christ. ' '  ** 

The  weekly  celebration  of  the  Lord's  Supper  is 
another  distinguishing  characteristic  of  the  Disci- 
ples of  Christ.  This  custom,  according  to  them, 
has  been  practiced  from  the  beginning.  Luke  said 
that  the  disciples  met  together  on  the  first  day  of 
the  week  to  break  bread,**  and  Paul  told  the  Corin- 


^  Many  Disciples  draw  distinctions  here.  They  note  the  tongues 
of  fire  and  the  gift  of  tongrues  in  connection  with  the  baptism  of  the 
Holy  Spirit  on  the  day  of  Pentecost  and  at  the  household  of  Cornelius. 
They  refer  next  to  the  gift  of  the  Holy  Spirit  with  miracle  working 
power  given  by  the  laying  on  of  the  apostles'  hands.  Then  they  speaJc 
of  the  ordinary  indwelling  of  the  Holy  Spirit  promised  to  all  penitent 
immersed  believers  in  Acts  2:  38,  5:  32  and  elsewhere. 

82  The  Christian  Baptist,  July  7,   1828. 

*»Acts  20:  7. 

237 


ORIGIN   AND    EARLY    HISTORY 

'-■ 

thians:  "For  as  often  as  ye  eat  this  bread,  and 
drink  the  cup  ye  do  show  forth  the  Lord's  death 
till  he  come  again. ' '  "  Justin  Martyr  declared  that 
weekly  communion  was  practiced  by  the  early 
Christians.*"  Calvin  said  that  every  week  at  least 
the  table  of  the  Lord  should  be  spread  for  Chris- 
tian assemblies.**  Because  of  these  Bible  references 
and  the  early  customs  referred  to  by  Martyr  and 
others,  Disciples  everywhere  insist  on  weekly  com- 
munion. Concerning  this,  Alexander  CampbeU 
wrote  in  1837 : 

* '  Something  was  also  said  upon  the  conspicuity  which  this 
institution  deserves  in  the  weekly  meetings  of  the  family  of 
God.  The  weekly  meeting  of  the  family  of  God,  without  any 
Lord's  table  or  Lord's  Supper  is  one  of  the  poorest  and  most 
meagre  things  in  creation.  Miserably  poor  is  that  family, 
which,  when  assembled  on  some  important  occasion,  has  noth- 
ing to  eat — not  even  a  table  in  the  house.  Yet  so  poor  is 
the  family  of  God,  if  the  numerous  sects  in  our  land  give  a 
fair  representation  of  it.  We  cannot  believe  it.  The  dis- 
ciples of  Jesus  always  assembled  on  the  Lord's  day  to  com- 
memorate the  Lord's  death  and  resurrection  so  long  as  the 
Christian  religion  continued  pure  and  uncontaminated.  It 
was  shown  that  spiritual  health,  requires  not  only  wholesome 
food,  but  at  proper  and  regular  intervals.  Therefore,  a  per- 
son may  as  reasonably  say  that  he  can  enjoy  good  animal 
health  on  one  meal  in  four  days,  as  that  he  can  be  healthy  in 
the  Lord  on  one  Lord's  supper  in  four  weeks.  And  if  it  be 
so,  that  'frequent  communion,'  as  it  is  called,  diminishes  its 
value  or  solemnity,  then  the  seldomer,  the  better.     Once  in  a 


»*  1  Oorvnthicens  11 :  26. 

"  Q-watkins,  H.  M.     Selections  -from,  Early  Writert  lUustnUive  of 
Ohurch  History  to  the  Time  of  Oovistantine,  55. 
''Institutes  of  the  Oh-ristian  Religion,  II.,  581. 

238  . 


OF   THE   DISCIPLES    OF   CHRIST 

life  time,  on  that  principle,  is  enough.  Where  there  is  no 
law  there  is  no  transgression.  Where  there  is  no  precedent 
there  is  no  error;  and  if  it  be  left  to  every  man's  own 
sense  of  propriety,  there  can  be  no  fault  in  only  commem- 
orating the  Lord's  death  once  in  a  life  time.  But  if  it  be 
said  that  it  is  left  to  our  own  sense  of  propriety,  then  unless 
it  can  be  shown  that  a  whole  church  has  one  and  the  same 
sense  of  propriety,  there  can  be  no  communion:  for  if  it 
should  seem  fit  to  ninety  in  the  hundred  to  commune  monthly 
or  quarterly,  and  not  to  ten,  then  there  is  a  schism  in  the 
church,  or  no  communion.  The  first  disciples  met  on  the  first 
day  of  the  week  to  break  bread,  as  Paul  argues. ' '  ^ 

Several  of  the  early  churches  were  rather  insist- 
ent on  a  set  order  of  service.  The  following  form 
was  a  favorite  one  with  some:  prayer,  praise,  the 
Lord's  Supper,  the  fellowship  or  collection  for  the 
saints,  reading  of  the  Scriptures — one  passage  from 
the  Law,  one  from  the  prophets  and  one  from  the 
New  Testament — exhortation  by  one  of  the  elders 
or  members,  praise,  prayer,  and  dismissal.'*  Other 
churches  insisted  on  having  the  Lord's  Supper  at 
the  very  last,  after  which  they  sang  a  song  and 
then  separated.  In  their  sincere  attempts  to  follow 
Bible  teachings,  however,  they  sometimes  went  to 
extremes.  They  were  too  literal.  Isaac  Errett,  one 
of  the  most  talented  leaders  of  the  middle  period, 
told  a  very  amusing  story  of  the  use  of  the  holy 
kiss  at  Pittsburg.  One  fine  Sunday  morning  a 
**big  black"  negro  went  forward  to  take  member- 
ship with  the  church  of  which  Errett  was  then  a 


"Mmennial  Harbinger,  II.,  220, 

»Kirk,  H.  Van.     A  History  of  the  Disciples  of  Christ,  89. 

239 


ORIGIN    AND    EARLY    HISTORY 

member.  The  Pittsburg  custom  was  for  the  mem- 
bers to  mai'ch  round  single  file,  extend  the  right 
hand  of  fellowship,  and  at  the  same  time  imprint 
a  resounding  **holy  kiss"  on  the  convert's  cheek. 
When  the  time  arrived  for  the  ceremony  to  begin 
for  the  ''brother  in  black,"  no  one  moved.  All 
stood  passive.  The  situation  grew  painful.  Sensi- 
tive people  began  to  wish  that  holes  would  open 
up  in  the  floor  through  which  they  might  escape, 
but  just  then  a  maiden  sister  of  uncertain  age  came 
to  the  rescue.  She  rushed  to  the  front,  impulsively 
embraced  her  colored  brother,  implanted  a  fervent 
kiss  on  his  dusky  cheek,  and  shouted,  ''I  will  not 
deny  my  brother  his  privilege."  ''That,"  said 
Errett,  "put  an  end  to  the  holy  kiss  in  the  Pitts- 
burg church. ' '  "* 

Oftentimes,  also,  the  Disciples  were  too  boastful 
about  their  exact  conformity  to  the  Bible  doctrines. 
On  one  occasion,  John  Smith  and  a  Methodist  min- 
ister were  riding  along  together  in  earnest  conver- 
sation on  religious  subjects.  Being  overtaken  by  a 
heavy  rain,  they  hurried  to  a  little  village  and  took 
shelter  in  a  small  shop,  where  several  farmers  had 
already  preceded  them.  The  people  there  were 
strangers,  but  the  shop  keeper,  noticing  that  the 
two  newcomers  were  cold  and  wet,  placed  a  decanter 
of  wine  upon  the  counter  and  urged  them  to  take 
a  drink. 


^  Haley,  J.  J.     Makers  a/nd  Holders  of  the  Beformation  Movement, 
77,   78. 

240 


OF   THE   DISCIPLES   OF   CHRIST 

The  Methodist  said;  ''You  are  the  oldest, 
Brother  Smith,  help  yourself  first."  Smith  went 
forward  and  drank  a  little  of  the  vmie,  whereupon 
he  was  upbraided  as  follows: 

''Why,  Brother  Smith,  you  have  been  boasting  for  an 
hour  past  that  you  observe  the  Book  more  strictly  than  other 
people.  I  am  surprised  now  to  see  that  your  practice  does 
not  accord  with  your  profession,  for  you  have  just  violated 
the  plain  injunction,  that  in  all  things,  whether  we  eat  or 
drink,  we   should  give  thanks  I ' ' 

Smith  admitted  the  correctness  of  the  teaching, 
but  stated  that  among  strangers  and  on  such  an 
occasion  he  thought  it  permissible  to  enjoy  the  good 
things  of  the  Lord  without  making  a  display  of 
piety  before  men.  He  then  urged  his  friend  to 
drink,  at  the  same  time  cautioning  him  to  be  care- 
ful to  observe  all  commands.  The  Methodist  poured 
out  a  glassful,  set  it  down  on  the  counter,  and 
reverently  closed  his  eyes.  Smith  seized  the  glass 
unobserved,  emptied  it  at  a  mouthful,  and  replaced 
it  on  the  table.  His  friend  took  up  the  glass,  but, 
finding  it  empty,  said,  amid  the  laughter  of  the 
crowd:  ''That  was  some  of  your  mischief,  Brother 
Smith,  I  know."     The  culprit  replied: 

' '  Yes,  and  you  have  now  let  these  good  people  see  '  how 
a  Methodist  just  half  way  obeys  the  Book.  We  are  told 
to  watch  as  well  as  to  pray,  my  brother.  You  prayed  well 
enough,  but  you  neglected  to  watch,  as  the  Scriptures  com- 
mand, and  have  lost  both  your  wine  and  your  argument  by 
your  disobedience. ' '  *° 

"Wmiams,  J.  A.     Life  of  Elder  John  Smith,  411,  412. 
16  241 


ORIGESf   AND   EARLY   mSTORY 

One  of  the  doctrines  generally  held  by  the  Dis- 
ciples which  may  be  briefly  mentioned  here  is  that 
of  the  Bible  dispensations.  On  August  30,  1816j 
Alexander  Campbell  preached  his  famous  sermon 
on  the  law.  He  recognized  three  Bible  dispensa- 
tions, which,  stated  more  briefly  in  the  Millennial 
Harbinger,  were: 

^'Ist.  The  Patriarclial  institution  which  continued  from 
the  fall  of  Adam  to  the  Divine  mission  of  Moses.  2d.  The 
Jewish  religion,  which  remained  in  force  from  Moses  until 
the  coronation  of  Jesus  as  Lord  and  Messiah;  and  3d.  The 
Christian  economy,  which  continues  from  that  time  to  the 
present  and  is  never  to  be  superseded  by  any  other. ' ' " 

Disciples  teach  that  the  Christian  Church  did 
not  begin  until  the  day  of  Pentecost.  They  claim 
that  it  was  founded  on  Christ,  the  chief  corner- 
stone,*^ and  argue  that  it  could  not  have  been  es- 
tablished during  his  life  on  earth,  for  he  had 
told  Peter,  ''Upon  this  rock  [*^]  I  will  build  my 
church,"**  and,  again,  taking  the  kingdom  of  God 
and  the  church  as  synonymous,  they  refer  to  Joseph 
of  Arimathea,  who  helped  bury  Christ,  as  yet 
awaiting  the  kingdom  of  God.*^  *'Why  would  he 
wait,"  they  ask,  ''if  the  kingdom  had  already  been 
established?"     Then,  to  clinch  matters,  they  point 


*^  Millennial  Hwrhinger  Abridged,  II.,  348.     See  pages    149-153. 

**  1  Oorvnthians  3:  11. 

"  Disciples  claim  that  the  rock  is  the  confession,  "Thou  art  the 
Christ,  the  Son  of  the  living  Gk)d"  (Matthew  16:  16),  and  they  require 
it  from  all  converts. 

**•  Matthew  16:  18. 

^Luke  23:  51. 

242 


OF    THE    DISCIPLES    OF    CHRIST 

out  that  the  church  was  never  spoken  of  as  in  actual 
existence  until  after  Peter's  sermon  on  the  day  of 
Pentecost,  ''And  the  Lord  added  to  the  church 
daily  such  as  were  being  saved. ' ' " 

In  common  with  certain  other  religious  bodies, 
the  Disciples  of  Christ  hold  to  the  congregational 
form  of  church  government,  that  is,  they  believe 
that  only  the  congregation  has  the  right  to  elect 
and  ordain  officers.*^  The  method  and  time  of  elec- 
tion vary  widely  now,  as  they  did  at  first.  No  hard 
and  fast  rules  can  be  laid  down.  A  common,  though 
by  no  means  universal,  plan  among  the  Disciple 
churches  is  to  hold  an  annual  meeting  open  to  all 
members.  A  chairman  is  at  once  elected,  and  the 
church  clerk,  who  is  often  secretary  of  the  official 
board,  takes  down  the  records.  Reports  from  the 
minister,  treasurer,  and  various  committees  and 
organizations  are  called  for.  In  electing  the  officers, 
as  trustees,  elders  and  deacons,  the  secret  ballot  is 
generally  preferred  by  the  best  churches.  The  offi- 
cers constitute  the  official  board,  which  elects  its 
chairman  and  other  necessary  officers  and  transacts 
the  church  business.  The  board,  however,  whether 
elected  at  an  annual  congregational  meeting  or  a 
general  meeting  of  the  church,  often  refers  impor- 
tant questions  to  the  congregation  for  approval  or 
rejection.  Thus,  in  the  election  of  a  minister,  who 
becomes  ex-officio  an  elder,  the  board  usually  asks 
the  confirmation  of  the  congregation. 


*»Act8  2:  47. 

*"*  MiOennidl  Harbinger,  II.,  117. 
243 


ORIGIN    AND    EARLY   HISTORY 

The  duties  of  the  trustees,  of  course,  are  much 
the  same  as  in  any  organization,  religious  or  other- 
wise; they  relate  to  the  holding  of  property.  The 
Biblical  qualifications  and  duties  of  elders  and 
deacons  as  given  by  Paul  **  are  generally  insisted 
upon  among  Disciples.  Bishops,  according  to  them, 
should  teach  "the  whole  counsel  of  God"  and 
*'rule  well"  as  public  duties.  Concerning  the 
latter,  Alexander  Campbell  wrote: 

'  *  To  rule  tveU  is  one  of  the  most  difficult  attainments. 
It  calls  for  meekness,  candor,  firmness,  courage,  patience,  and 
indefatigable  attention  to  the  first  indication  of  remissness 
or  delinquency.  So  peculiar  is  the  assemblage  of  attributes 
requisite  to  ruling  well,  that  they  are  more  rarely  to  be  met 
with  than  the  gifts  of  eloquence  and  the  highest  didactic 
powers. ' ' " 

Disciples  considered  the  private  duties  as  very 
important,  and  regarded  private  reproofs,  correc- 
tions, and  instructions  as  frequently  much  better 
than  public.  With  regard  to  the  deacon,  Campbell 
wrote: 

*'The  deacon,  as  the  name  imports,  is  the  minister  or 
servant  of  the  congregation.  He  is  the  steward,  the  treas- 
urer, the  almoner  of  the  church.  The  seven  chosen  and 
ordained  in  the  congregation  of  Jerusalem  were  set  over  the 
business  of  supplying  the  tables  of  the  poor  saints  and 
widows.  They  are  a  standing  institution  in  the  Christian 
house  of  God,  It  was  anciently  the  custom  to  commit  to  the 
deacons^  care  the  Lord's  table,  the  bishop's  table,  and  the 
tables  of  the  poor.    From  aU  that  is  said  of  their  office  in  the 


«1    TimMhy   3;  1-13. 
^MUlennial  Harbinger,  II..  126. 

244 


OF   THE   DISCIPLES   OF   CHRIST 

Epistles,  and  of  their  qualifications,  they  must  be  regarded 
as  were  the  deacons  in  the  synagogues — the  public  servants 
of  the  church  in  all  things  pertaining  to  its  internal  and  ex- 
ternal relations — ^in  all  matters  of  temporal  concern/'" 

Alexander  Campbell  naturally  left  the  time  and 
order  of  church  worship  to  the  determination  of  the 
individual  churches.    He  said: 

^ '  But  at  what  hour  of  the  day,  and  in  what  sort  of  a 
house,  and  how  often  on  the  Lord's  day  the  church  should 
assemble;  and  whether  she  should  first  pray,  sing  or  read 
the  Living  Oracles;  and  at  what  period  of  her  worship  she 
should  do  this,  or  that,  are  matters  left  to  the  discretion  of 
the  brotherhood,  and  to  that  expediency  which  a  thousand 
contingencies  in  human  lot  and  circumstance  must  suggest, 
and  for  which  no  unchangeable  ritual  or  formulary  could 
possibly  have  been  instituted.  The  Jews'  religion  was  given 
and  adapted  to  one  nation,  whose  temple  was  fixed  in  Jeru- 
salem; but  Christianity  is  designed  for  all  nations,  and  is 
adapted  to  all  varieties  of  human  circumstances,  from  east 
to  west,  and  from  pole  to  pole. ' ' " 

Campbell  had  very  definite  ideas,  however,  with 
regard  to  many  things.  He  preferred  kneeling  in 
prayer  if  he  could  make  it  convenient.  He  declared 
that  the  Scriptures  should  always  be  read  with  aU 
possible  **  accuracy,  distinctness,  emphasis,  and 
solemnity. ' ' "  He  had  very  severe  words  for  the 
late  arrivals  and  the  early  leavers : 

*^Next  to  those  who  permit  barking  and  fighting  dogs 
and  screaming  children  to  torment  the  audience,  I  know  of 

<^Mille7mial  Harbinger,  II.,    127. 
^\Ihid.,   II.,    129. 
^rbid.,  II.,  130. 

245 


ORIGIN    AND    EARLY    HISTORY 

none  more  obnoxious  to  censure  than  those  disturbers  of  the 
peace,  who  are  ever  and  anon  on  foot,  going  out  and  coming 
in,  as  if  to  arrest  attention,  or  disturb  the  speaker  and  the 
audience.  Such  persons  have  as  little  respect  for  the  credit 
of  their  parents  and  tutors  as  they  have  for  their  own  repu- 
tation, and  ought  to  be  publicly  reproved  by  every  good 
bishop/' « 

Although  Campbell  did  declare  that  the  method 
of  voting  should  be  a  matter  of  expediency,  he  had 
definite  opinions  as  to  when  and  for  what  pur-, 
poses  Christians  should  be  authorized  to  vote.  He 
wrote : 

' '  They  are  not  to  vote  on  questions  of  faith,  piety,  or  mo- 
rality. Truth  is  not  to  be  settled  by  a  vote,  nor  is  any  divine 
institution,  respecting  the  worship  or  morality  of  the  Christian 
church,  to  be  decided  by  a  majority.  These  are  matters  of 
revelation,  of  divine  authority,  and  to  be  regulated  by  a 
'thus  saith  the  Lord,'  and  not  by  a  Hhus  saith  the  majority.' 
But  in  aU  matters  not  of  faith,  piety,  or  morality;  in  all 
matters  of  expediency,  and  sometimes  in  questions  of  fact 
pertaining  to  eases  of  discipline,  there  is  no  other  way  of 
deciding  but  by  vote  of  the  brotherhood.  There  is  no  revela- 
tion that  A,  B,  or  C  shall  be  chosen  elders  or  deacons; 
that  D,  E,  or  F  shall  be  sent  on  any  special  message;  that 
the  church  shall  meet  in  any  given  place  at  any  given  hour, 
or  that  this  or  that  measure  is  to  bo  adopted  in  reference 
to  any  particular  duty  arising  out  of  the  internal  or  external 
relations  of  the  church.  Such  matters  are  to  be  decided  by 
the  vote  of  the  whole  community,  or  not  at  all. ' ' " 

As  other  religious  bodies  view  the  matter,  one 
of  the  peculiarities  of  the  Disciples  of   Christ  is 


^Millennial  Harbvnger,  II.,  181. 
^Ibid.,  n.,  182,  188. 

246 


OF   THE   DISCIPLES    OF   CHRIST 

their  distinction  between  the  Sabbath  and  the 
Lord's  Day.  Disciples  think  that  the  Sabbath  was 
abrogated  with  the  Mosaic  law,  and  that  its  obser- 
vance is  not  binding  upon  Christians.  Li  support 
of  this  position,  they  quote  such  passages  as  Galor- 
tians  3 :  24,  25 :  ''Wherefore  the  law  was  our  school- 
master to  bring  us  unto  Christ,  that  we  may  be 
justified  by  faith.  But  after  that  faith  is  come,  we 
are  no  longer  under  a  schoolmaster,"  and  Colos- 
sians  2: 13-17: 

"And  you,  being  dead  in  your  sins  and  the  uncireum- 
cision  of  your  flesh,  hath  he  quickened  together  with  him, 
having  forgiven  you  all  trespasses;  Blotting  out  the  hand- 
writing of  ordinances  that  was  against  us,  which  was  con- 
trary to  us,  and  took  it  out  of  the  way,  nailing  it  to  his 
cross;  And  having  spoiled  principalities  and  powers,  he  made 
a  show  of  them  openly,  triumphing  over  them  in  it.  Let  no 
man  therefore  judge  you  in  meat,  or  in  drink,  or  in  respect 
of  a  holy  day,  or  of  the  new  moon,  or  of  the  Sabbath  days: 
Which  are  a  shadow  of  things  to  come;  but  the  body  is  of 
Christ.'' 

^' 

They  insist  that  the  Sabbath  was  the  seventh 
day  of  the  week,  and  a  day  of  rest,  whereas  the 
Lord's  Day  is  the  first  day  of  the  week  and  a  day 
of  spiritual  activity.  They  contend  that  Christians 
everywhere  should  celebrate  this  day,  for: 

1.  Christ  rose  from  the  dead  on  the  first  day  of 
the  week. 

2.  The  Holy  Spirit  was  poured  out  upon  the 
Disciples  on  the  first  day  of  the  week — ^the  day  of 
Pentecost. 

247 


ORIGIN    AND    EARLY    HISTORY 

3.  Remission  of  sins  and  resurrection  from  the 
dead  in  the  name  of  Christ  were  first  proclaimed 
on  this  day. 

4.  The  early  Disciples  came  together  to  break 
bread  on  the  first  day  of  the  week.^ 

The  above  reasons  are  considered  as  binding 
upon  all  Christians,  and  practically  all  observe  the 
first  day  of  the  week,  but  other  bodies  frequently 
apply  the  term  Sahhath  to  the  first  day.  This,  the 
Disciples  regard  as  a  most  egregious  blunder.  Alex- 
ander Campbell  advanced  the  following  reasons  why 
the  men  of  the  world  as  well  as  professing  Chris- 
tians should  observe  the  first  day  of  the  week: 

1.  There  is  nothing  more  ** lovely"  or  of  ** better 
report"  than  a  strict  observance  of  the  first  day  of 
the  week  by  those  who  fear  God;  hence  it  is  obliga- 
tory, according  to  Philippians  4 :  8. 

2.  It  is  a  benevolent  provision  calculated  to  give 
a  respite  from  toil  to  man  and  beast. 

3.  The  cause  of  good  order,  good  morals,  and 
practical  godliness  is  greatly  advanced  thereby. 

4.  People  of  all  classes  thereby  have  an  oppor- 
tunity of  reading  the  Bible  and  teaching  it  to  their 
children. 

5.  It  is  necessary  to  preserve  the  worship  of 
God,  the  preaching  of  the  Gospel,  and  the  moral 
and  religious  instruction  of  the  world. 

6.  Nearly  always  the  Christians  who  excel  in  a 
due  observance  of  the  first  day  of  the  week  are  first 


They  lay  much  stress  on  this  passage — Acts  20; 
248 


OF   THE   DISCIPLES    OF   CHRIST 

in  all  good  works,  and  the  most  conscientious  and 
devout  in  the  seryice  of  God," 

The  most  vexing  of  problems,  the  Trinity,  has 
bothered  the  Disciples  little.  Alexander  Campbell 
seldom  wrote  on  the  question ;  wh^n  he  did  write, 
it  was  tinder  protest.  Under  such  a  condition,  he 
gave  an  exposition  of  John  1:1:  ' '  In  the  beginning 
was  the  Word,  and  the  Word  was  with  God,  and 
the  Word  was  God."     Campbell  said: 

'^As  a  word  is  an  exact  image  of  an  idea,  so  is  ^The 
Word'  an  exact  image  of  the  invisible  God.  As  a  word 
can  not  exist  without  an  idea,  nor  an  idea  without  a  word, 
so  God  never  was  without  'The  Word,'  nor  'The  Word' 
without  God,  or  as  a  word  is  of  equal  age,  or  coetaneous  with 
its  idea,  so  'The  Word'  and  God  are  co-eternal.  And  as  an 
idea  does  not  create  its  word,  nor  a  word  its  idea;  so  God 
did  not  create  'The  Word,'  nor  the  'Word'  God. 

"Such  a  view  does  the  language  used  by  John  suggest. 
And  to  this  do  all  the  scriptures  agree.  For  'The  Word' 
was  made  flesh,  and  in  consequence  of  becoming  incarnate, 
ho  is  styled  the  Son  of  God,  the  only  Begotten  of  the  Father. 
As  from  eternity  God  was  manifest  in  and  by  'The  Word,' 
so  now  God  is  manifest  in  the  flesh.  As  God  was  always 
with  'The  Word,'  so  when  'The  Word'  becomes  flesh,  he  is 
Emanuel,  God  with  us.  As  God  was  never  manifest  but  by 
'The  Word,'  so  the  heavens  and  the  earth,  and  all  things, 
were  created  by  'The  Word.'  And  as  'The  Word'  ever  was 
the  effulgence  or  representation  of  the  invisible  God,  so  he 
will  ever  be  known  and  adored  as  '  The  Word  of  God. '  ' '  ^ 

Barton  W.  Stone  questioned  some  of  Campbell's 
views.    In  the  form  of  an  interrogation,  he  stated: 


^MiOennial  HarMnffer,  U.,   155. 
^'The  OhrigHcen  Baptist,  May  7,  1827. 

249 


ORIGIN   AND    EARLY    HISTORY 

"That  the  Word  (di'hou)  by  whom  all  things  were 
made,  was  not  the  only  true  God,  but  a  person  that 
existed  with  the  only  true  God  before  creation 
began;  not  from  eternity,  else  he  must  be  the  only 
true  God;  but  long  before  the  reign  of  Augustus 
Caesar.""  Campbell  replied  at  once,  and  among 
other  things  said: 

**But,  Brother  Stone,  I  exceedingly  regret  that  you  have 
said  and  written  so  much  on  two  topics,  neither  of  which 
you,  nor  myself,  nor  any  man  living,  can  fully  understand. 
One  of  these  is  the  burthen  of  your  late  letter  to  me.  You 
do  not  like  my  comment  on  John,  Ch.  1,  ver.  1st. — ^Well,  then, 
just  say  so,  and  let  it  alone.  I  said  in  presenting  it  I  was 
not  about  to  contend  for  it,  nor  to  maintain  any  theory 
upon  the  subject.  My  words  are,  'Nor  would  I  dispute, 
or  contend  for  this  as  a  theory  or  speculation  with  anybody.' 
Why,  then,  call  me  into  the  field  f" 

Towards  the  conclusion  of  his  answer,  he  wrote : 

"But  I  adopt  neither  system,  and  will  fight  for  none.  I 
believe  that  God  so  loved  the  world  that  he  sent  his  only 
begotten  Son;  that  Jesus  was  the  Son  of  God,  in  the  true, 
full,  and  proper  import  of  these  words;  that  the  Holy  Spirit 
is  the  Spirit  of  God,  the  Spirit  of  Christ,  which  was  sent 
by  the  concurrence  of  the  Father  and  the  Son  to  attest  and 
establish  the  truth,  and  remain  a  comforter,  an  advocate  on 
earth,  when  Jesus  entered  the  heavens.  If  any  man's  faith 
in  this  matter  is  stronger  or  greater  than  mine,  I  have  no 
objection.  I  only  request  him  not  to  despise  my 
and  I  will  not  condemn  his  strength."** 


The  Christian  Baptist,  October  1,  1827. 
Ihid.,  October  1,  1827. 
Ihid.,  October  1,   1827. 

250 


OF   THE   DISCIPLES   OF   CHRIST 

The  popular  slogan  of  the  ** Reformation''  move- 
ment was:  ''Where  the  Bible  speaks,  we  speak; 
where  the  Bible  is  silent,  we  are  silent. ' ' "  Disciples 
still  believe  in  granting  freedom  of  opinion*^  in 
non-essentials,  but  they  stand  firmly  for  two  things 
which  all  Protestant  religious  bodies  do  not  accept ; 
namely,  immersion  and  the  weekly  celebration  of 
the  Lord's  Supper,  and,  in  spite  of  their  desire  for 
Christian  unity  based  on  the  Bible  alone,  they  will 
not  yield  on  these  two  points,  which  are  pre-emi- 
nently the  distinguishing  characteristics  of  the  Dis- 
ciples of  Christ.  The  man  who,  more  than  any 
other  human  person,  shaped  their  teaching  was 
Alexander  Campbell.  His  doctrines,  as  summarized 
by  a  personal  acquaintance  and  the  greatest  editor 
of  the  Disciples,  Isaac  Errett,  will  be  given  in 
review ; 


•^  Richardson,   R.      Meiruoire  of  Alexander  Oamvphell,  II.,    352. 

^  They  define  opinions  as  inferences  of  human  reason  -with  regard 
to  things  not  actually  considered  in  the  Bible  {Millennial  Harbinger, 
II.,  331).  The  severest  test  came  in  the  case  of  Aylett  Raines,  a 
gifted  young  minister  of  the  Western  Reserve.  Raines  held  "Restora- 
tionist"  opinions,  which  he  frequently  preached;  many  ministers  op- 
posed him  for  this  reason.  Both  Campbells,  however,  favored  him. 
The  older  preached  to  the  association  on  the  text,  "Him  that  is  weak 
in  the  faith  receive  ye,  but  not  to  doubtful  disputations;"  or  in 
Thompson's  new  version,  "without  regard  to  differences  of  opinion." 
The  younger  defined  again  the  difference  between  faith  and  opinion, 
and  stated  that  Mr.  Raines'  views  on  the  restoration  of  the  wicked 
after  they  had  undergone  a  certain  amount  of  punishment  was  only 
an  opinion,  for  there  was  not  a  single  passage  in  the  Bible  affirming 
it.  Campbell  then  asked  Raines  to  express  his  wiUingness  to  preach 
the  Gospel  as  the  apostles  preached  it,  and  to  retain  his  opinions  as 
private  property.  Raines  agreed;  consequently  a  large  majority  of 
the  association  decided  that  he  did  not  merit  condemnation  (see  Rich- 
ardson, R.     Memoirs  of  Aleaxmder  Oa/m/pheU,  I.,  244-246). 

251 


ORIGIN    AND    EARLY    HISTORY 

"Christ,  the  only  master;  involving  a  rejection  of  all 
human  names  and  leaderships  in  religion.  The  Bible,  the 
only  authoritative  Book;  necessitating  a  denial  of  the  author- 
ity of  all  human  creeds.  The  Church  of  Christ,  as  founded 
h}  Him,  and  built  by  the  apostles  for  a  habitation  of  God 
through  the  Spirit,  the  only  institution  for  spiritual  ends; 
logically  leading  to  the  repudiation  of  all  sect  religions  as 
uuscriptural  and  dishonoring  to  the  Head  of  the  Church. 
Faith  in  Jesus,  as  the  Christ,  the  Son  of  God,  and  repentance 
tovt^ards  God,  the  only  prerequisites  to  baptism  and  conse- 
quent church  membership;  thus  dismissing  all  doctrinal 
speculation  and  all  theological  dogmata,  whether  true  or 
false,  as  unworthy  to  be  urged  as  tests  of  fitness  for  mem- 
bership in  the  Church  of  Christ.  Obedience  to  the  divine 
commandments,  and  not  correctness  of  opinion,  the  test  of 
Christian  standing.  The  Gospel  the  essential  channel  of 
spiritual  influence  in  conversion;  thus  ignoring  all  reliance 
on  abstract  and  immediate  influence  of  the  Holy  Spirit,  and 
calling  the  attention  of  inquirers  away  from  dreams,  visions, 
and  impressions,  which  are  so  liable  to  deceive  the  living 
and  powerful  truths  of  the  Gospel,  which  are  reliable,  immu- 
table and  eternal.  The  truth  of  the  Gospel,  to  enlighten; 
the  love  of  God  in  the  Gospel,  to  persuade;  the  ordinances 
of  the  Gospel,  as  tests  of  submission  to  the  divine  will;  the 
promises  of  the  Gospel,  as  the  evidences  of  pardon  and  accept- 
ance; and  the  Holy  Spirit,  in  and  through  all  these,  accom- 
plishing His  work  of  enlightening,  convincing  of  sin,  guiding 
the  penitent  soul  to  pardon,  and  bearing  witness  to  the 
obedient  believer  of  His  adoption  into  the  family  of  God. ' '  ** 


Quoted  by  McLean,  A.    Alexander  OampbeU  as  a  Preacher,  88-4$> 


OF   THE   DISCIPLES   OF   CHRIST 


VIII 

METHODS  OF  WORK 

VARIOUS  ways  were  used  to  spread  the  teach- 
ing of  the  Reformers.  The  most  prominent 
were  by  preaching,  by  debates,  by  means  of  the 
press,  by  educational  work,  and  by  missionary 
activities. 

Of  course,  one  of  the  most  successful  methods 
of  spreading  religious  teaching  is  by  preaching. 
The  Reformers  were  favored  greatly  by  having  or 
developing  a  set  of  able  ministers.  The  Campbells 
and  their  immediate  followers,  with  the  exception 
of  Walter  Scott  and  a  few  others,  were  not  great 
evangelists  at  first,  but  with  the  Kentucky  union, 
the  evangelistic  ardor  of  Stone's  followers  began  to 
permeate  the  whole  mass.  Consequently,  great  num- 
bers were  added  to  the  Disciples  or  '*  Christians. " 
Most  of  the  great  leaders  have  already  been  men- 
tioned. A  few  more  will  be  given,  but  many  de- 
serving of  mention  will  have  to  be  omitted.^     One 

^  Some  of  the  greatest  leaders  about  1830  were:  Thomas  Campbell, 
Alexander  Campbell,  Walter  Scott,  Robert  Richardson,  Philip  S.  Fall, 
William  Hayden,  Adamson  Bentley,  Cyrus  Bosworth,  Marcus  Bos- 
worth,  John  Smith,  D.  S.  Burnett,  James  Challen,  John  Henry,  Jacob 
Osborne,  Sidney  Rigdon,  A.  J.  Ewing,  Darwin  Atwater,  Aylett  Raines, 
Jacob  Creath,  Sr.,  Jacob  Creath,  Jr.,  John  T.  Johnson,  Barton  W.  Stone, 
Samuel  Rogers,  John  Rogers,  John  A.  Gano,  John  Whitaker,  John 
Flick,  Joseph  Gaston,  Thomas  M.  Allen,  John  Secrist  and  B.  F.  Hall. 

253 


ORIGIN    AND    EARLY    HISTORY 

who  deserves  especial  mention  is  William  Hayden. 
During  a  ministry  of  thirty-five  years  he  traveled 
90,000  miles,  60,000  of  which  were  made  on  horseback, 
baptized  over  1,200  people  with  his  own  hands,  and 
preached  over  9,000  sermons,  or  about  260  per  year. 
His  power  of  winning  people  was  very  great, 
whether  in  private  or  public  talk,  for  he  was  a 
charming  conversationalist  and  an  effective  speaker.* 
Many  of  the  ministers  liked  to  go  out  two  by  two, 
Hayden  and  Walter  Scott,  the  former  as  singer  and 
the  latter  as  preacher,  often  went  out  together. 
Scott  declared  that  with  his  Bible,  his  head,  and 
William  Hayden  he  could  convert  the  world.' 

John  Henry  and  Thomas  Campbell  were  two 
others  who  traveled  much  together  in  Ohio.  Both 
were  very  successful  ministers,  and  both  possessed 
a  keen  appreciation  of  humor.  One  evening  Camp- 
bell announced  at  the  close  of  his  sermon  that  his 
friend  John  Henry  would  preach  the  next  evening. 
He  warned  the  audience  that  they  had  better  bring 
their  buckets  along,  ''as  the  flood-gates  of  the  Gos- 
pel'* would  be  opened  by  his  distinguished  brother. 
Henry  did  not  exactly  relish  this  reference  to  his 
rapid  speaking,  and  since  Campbell  was  noted  for 
his  slow,  deliberate  speech,  he  determined  to  get 
even.  He  did,  for  at  the  close  of  his  service  he  an- 
nounced that  Father  Campbell  would  preach  the 
next  evening,  and  he  advised  the  audience  to  come 


*  Moore,  W.  T.     Oomprehengive  Hiartory  of  the  Digciple*  of  Cfhrist, 
282,  283. 

'McLean,  A.     THomaa  and  Alexander  OampbeU,  84. 

254 


OF   THE   DISCIPLES    OF   CHRIST 

prepared  for  a  long  siege,  with  enough  food  to  sat- 
isfy their  hunger,  **as  the  everlasting  Gospel  would 
be  preached.'** 

One  of  the  most  popular  and  effective  Baptist 
preachers  in  Kentucky — John  Smith — united  with 
the  Reformers.  He  said  to  his  wife  one  day,  as  he 
was  summing  up  the  results  of  a  few  months'  work 
in  1828:  *' Nancy,  I  have  baptized  seven  hundred 
sinners  and  capsized  fifteen  hundred  Baptists. ' ' ' 
He  was  so  successful  in  the  work  of  capsizing  in  the 
North  District  Baptist  Association  that  when  the 
division  came,  eighteen  out  of  the  twenty-six 
churches  composing  it  stood  on  the  side  of  the 
"Reformation."  The  following  incident  shows  his 
dramatic  and  convincing  methods.  A  minister  of 
the  Methodist  Church  had  been  seen  to  baptize  a 
struggling,  crying  infant  in  the  place  where  Smith 
was  holding  a  meeting.  The  next  day  this  minister 
came  to  watch  Smith  baptize  some  converts.  The 
latter  saw  the  visiting  clergyman,  walked  up  to 
him,  seized  him  by  the  arm,  and  drew  him  towards 
the  water.    The  following  conversation  occurred: 

''What  are  you  going  to  do,  Mr.  Smith! 

*'I  am  going  to  baptize  you,  sir. 

*'But  I  do  not  wish  to  be  baptized. 

''Do  you  not  believe? 

"Certainly  I  do. 

"Then  come  along,  sir,  believers  must  be  baptized. 


*  Moore,  W.  T.     OompreheTtsive  History  of  the  Disciples  of  Christ. 
284. 

«WiUiains,  J,  A.     Life  of  Elder  John  SmUh,  208. 

255 


ORIGIN   AND   EARLY   HISTORY 

''But  I  am  not  willing  to  go.  It  would  certainly  do  me 
no  good  to  be  baptized  against  my  will. 

"Did  you  not,  but  yesterday,  baptize  a  helpless  babe 
against  its  will?" 

Then  turning  to  the  audience,  Smith  said :  ' '  But, 
friends,  let  me  know  if  he  ever  again  baptizes  others 
without  their  full  consent;  for  you  yourselves  have 
heard  him  declare  that  such  a  baptism  can  not 
possibly  do  any  good. ' ' ' 

Alexander  Campbell  was  a  wonderful  preacher,' 
but  in  the  use  of  the  second  method — the  debate — 
he  stood  without  a  peer,  either  among  the  Re- 
formers or  his  opponents.  He  took  part  in  five 
important  public  discussions:  1820 — with  John 
Walker,  a  Seceder  minister,  at  Mt.  Pleasant,  Ohio, 
on  baptism;  1823 — with  William  L.  MacCalla,  a 
Presbyterian  minister,  at  Washington,  Kentucky, 
on  baptism;  1829 — with  Robert  Owen,  a  Scotch  in- 
fidel and  socialist,  at  Cincinnati,  Ohio,  on  the  Evi- 
dences of  Christianity;  1837 — with  John  Purcell,  a 
Roman  Catholic  bishop,  at  Cincinnati,  Ohio,  on 
''Romanism  vs.  Protestantism;"  1842 — with  N.  L. 
Rice,  Presbyterian  minister,  at  Lexington,  Ken- 
tucky, on  ''The  Plea  for  New  Testament  Chris- 
tianity and  the  Westminster  Confession  of  Faith.'* 
In  addition  to  these,  he  held  an  informal  debate  with 
Obadiah  Jennings,  a  Presbyterian  minister,  at  Nash- 
ville, Tennessee,  in  1830,  and  he  also  conducted  in 


•Williams,  J.  A.     Life  of  Elder  John  Smith,  189,   190. 

'  A.  McLean  gives  a  collection  of  tributes  paid  by  noted  men  to 
Alexander  Campbell's  ability  as  a  preacher  in  his  Thornas  cmd  Alex- 
ander CaTnpbell,  pages  48-50. 

256 


OF   THE   DISCIPLES    OF   CHRIST 

the  Harbinger  printed  debates  in  the  form  of  letters 
and  replies.  In  the  latter  way,  he  debated  with 
Humphrey  Marshall,  of  Kentucky,  1832,  on  ' '  Chris- 
tian Evidences;"  with  M.  Meredith,  of  North  Caro- 
lina, 1836,  on  "Regeneration;"  with  D.  Skinner, 
1837  and  1838,  on  "  Universalism ; "  and  with  S.  W. 
Lynd,  a  Baptist  minister,  1837,  on  the  '*  Converting 
Power  of  the  Holy  Spirit. ' '  Campbell  also  held  a 
discussion  with  his  brethren  through  the  Harbinger, 
in  1853,  on  the  ''Relation  of  Unimmersed  Believers 
to  the  Christian  Church. " ' 

Obviously  only  the  briefest  reference  can  be 
made  to  a  few  of  these  debates.  Probably  the  most 
important  were  the  MacCalla-Campbell,  the  Owen- 
Campbell  and  the  Rice-Campbell  debates;  hence 
these  will  be  discussed  somewhat  in  detail.  As 
previously  stated,  Campbell  was  a  little  averse  to 
debating,  but  his  experience  with  Walker  had  led 
him  to  see  the  advantages  of  public  discussions; 
consequently  he  turned  to  them  with  apparent 
eagerness. 

The  most  striking  thing  about  the  MacCalla- 
Campbell  Debate  was  the  importance  attached  by 
Campbell  to  baptism.  He  had  advanced  on  this 
subject  after  his  discussion  with  Walker.  Since 
the  question  of  baptism  was  perhaps  the  most  sig- 
nificant one  in  all  of  his  debates,  it  may  be  worth 
while  to  follow  this  discussion  in  some  detail,  Mac- 
Calla   argued   that  in   order  to   produce   a   divine 


^Millennial  Harbinger,  II.,  448,  444. 
17  257 


ORIGIN    AND    EARLY    HISTORY 

command  for  infant  baptism  five  things  had  to  be 
done: 

1.  To  prove  that  Abraham  and  his  descendants 
formed  a  divinely  constituted,  true,  and  visible 
Church  of  God. 

2.  To  prove  that  the  Jewish  society  before 
Christ  and  the  Christian  society  after  Christ  were 
the  same  church  in  different  dispensations,  or  that 
the  Christian  Church  is  a  branch  of  the  Abrahamic 
Church. 

3.  To  prove  that  Jewish  circumcision,  before 
Christ,  and  Christian  baptism  after  Christ  were 
one  and  the  same  seal,  though  in  different  forms. 

4.  To  prove  that  the  giving  of  this  seal  to  babies 
was  once  commanded  by  Divine  authority. 

5.  To  show  that  since  it  had  not  been  prohibited 
by  the  authority  which  had  ordained  it,  it  remained 
in  force. 

If  MacCalla  had  succeeded  in  establishing  these 
points,  Biblical  authority  for  infant  baptism  would 
have  been  deduced.  In  an  effort  to  do  this,  he  used 
the  following  comparison: 

Circumcision.  Baptism. 

''1.    Was  an  initiatory  rite,  '^1.     Is   an  initiatory  rite, 

by  which  the  circumcised  were  by    which    the    baptized    are 

owned  as  of  the  covenant  seed,  numbered  among  the  disciples 

and  of  the  people  of  God.  of  Christ,  and  the  members  of 

^'2.      Was    a    seal    of    the  the  Church  of  God, 

righteousness    of    faith,    Rom.  ^'2.    The  person  is  baptized 

rv.  11;  i.  e.,  of  the  Justifica-  in  the  name  of  Jesus  Christ 

tion  of  a  sinner  through  the  for     the     remission     of     sins 

258 


OF   THE   DISCIPLES    OF   CHRIST 

righteousness  of  a  surety  em-    (Acts  2:  38)  which  is  through 
braced  by  faith.  faith    in    his    blood;    so    that 

"3.  Was  an  emblem  and  a  God  is  just  and  the  justifief 
means  of  internal  sanctity,  of  him  that  believeth  in  Jesus. 
The  Lord  thy  God  will  circum-  ' '  3.  Is  a  sign  and  means  of 
cise  thine  heart,  and  the  heart  our  sanctification  in  virtue  of 
of  thy  seed,  to  love  the  Lord  our  communion  with  Christ — 
thy  God  with  all  thine  heart, ^  'Buried  with  him  by  baptism 
and  with  all  thy  soul,  that  into  death  that  like  as  Christ 
thou  mayest  live.  Deut.  XXX.  sv^as  raised  up  from  the  dead 
6.    See  also  Ch.  X.  16.^'  by   the   glory   of   the   Father, 

even  so  we  should  walk  in 
newness  of  life.''  Rom.  V.  1, 
4.  See  also  1  Peter  III.  21."" 

In  reply,  Campbell  urged  the  following  points 
against  MacCalla's  position  on  circumcision: 

1.  Since  circumcision  was  administered  to  males 
only,  its  substitute,  baptism,  should  be  confined  to 
males  only. 

2.  Since  circumcision  did  not  require  faith  in 
its  subject,  baptism  should  not. 

3.  Inasmuch  as  circumcision,  according  to  the 
law,  was  administered  on  the  eighth  day,  baptism 
should  be  administered  on  the  eighth  day. 

4.  Since  circumcision  was  administered  by  par- 
ents, not  by  priests  ex  officio,  baptism,  its  substi- 
tute, ought  likewise  to  be  administered  by  parents, 
not  by  priests,  or  clergy  ex  officio. 

5.  Because  circumcision  was  a  mark  made  upon, 
not  the  face  of  the  subject,  baptism  ought  not  to 
be  performed  on  the  face. 


•  A  Debate  on  Ohristian  Baptism  between  the  Rev.  W.  L.  MacOaUa, 
a  Presbyterian  Teacher,  amd  Alexander  OampbeU,  219,  220. 

259 


ORIGIN   AND   EARLY   HISTORY 

6.  Circumcision  was  a  duty  binding  upon  the 
parent,  not  the  child,  who  was  passive;  hence  bap- 
tism is  a  duty  of  the  parent,  and  the  child  is 
passive. 

7.  Since  circumcision  was  administered  to  all 
a  man's  slaves,  baptism  ought  to  be  administered  to 
aU  the  slaves  of  a  householder,  as  well  as  to  his  ovm 
seed. 

8.  Inasmuch  as  circumcision  required  neither 
piety  nor  faith  in  the  parent  to  entitle  his  child  to 
this  ordinance,  neither  faith  nor  piety  should  be 
demanded  of  parents  as  necessary  to  the  baptism 
of  their  children. 

9.  Because  circumcision  implied  that  its  subject 
was  entitled  to  all  the  promises  made  to  Abraham 
concerning  his  descendants,  baptism  implies  that  its 
subject  is  entitled  to  a  share  in  all  the  earthly 
blessings  promised  to  Abraham's  seed. 

10.  Since  circumcision  was  a  sign  in  the  flesh  of 
the  Abrahamic  covenant  {Genesis  17),  baptism  is  a 
sign  in  the  flesh  of  the  same  covenant. 

11.  Because  circumcision  was  not  to  be  per- 
formed in  the  name  of  the  Father,  Son,  and  Holy 
Spirit,  baptism  should  not  be  performed  in  those 
names. 

12.  Since  circumcision  was  identifled  with  the 
law  of  Moses  {John  7:23),  and  shared  a  similar 
fate,  baptism  is  identified  with  the  law  of  Moses, 
and  wiU  share  the  same  fate. 

13.  If  circumcision  has  come  to  such  a  condition 
that  Christ  does  not  profit  the  circumcised,  baptism, 

260 


OF   THE   DISCIPLES   OF   CHRIST 

its  substitute,  will  or  has  come  to  such  a  crisis  that 
Christ  does  not  profit  the  baptized. 

14.  If  circumcision  did  not  exempt  a  single  Jew 
from  baptism  when  he  believed  in  Christ,  its  substi- 
tute, baptism,  should  not  exempt  a  believer  from 
being  baptized  time  after  time.'" 

In  replying  to  the  question  of  household  bap- 
tisms, Campbell's  treatment  of  Lydia's  family  was 
typical.  Before  positive  proof  could  be  deduced 
from  the  Bible  for  infant  baptism,  the  following 
facts,  he  held,  had  to  be  established: 

1.  That  Lydia  had  ever  married. 

2.  That  she  had  married  lately. 

3.  That  she  had  children. 

4.  That  she  brought  her  children  with  her  from 
Thyatira  to  Philippi,  a  journey  of  two  hundred 
miles,  largely  by  sea. 

5.  That  her  children  were  infants  at  that  time. 

6.  That  they  were  ever  actually  baptized. 

In  summing  up,  he  declared:  *' Indeed  there  is 
not  prohable  evidence,  much  less  positive  evidence 
of  infant  baptism  in  this  family. "  " 

In  this  debate,  Campbell  proved  three  points  to 
his  own  satisfaction.  In  the  first  place,  he  showed 
that  a  believer  was  the  only  subject  for  baptism, 
because : 

1.  The  law  of  baptism  authorized  the  baptism 
of  believers  only,  and  in  fact  forbade  the  baptism 
of  any  others. 


"  MacCaUa-CampbeU  Debate,  219,  220. 
^  Ibid.,  263. 

261 


ORIGIN   AND   EARLY   HISTORY 

2.  The  apostles  in  carrying  out  their  commission 
in  **  Jerusalem,  Judaea,  Samaria,  and  unto  the  utter- 
most parts  of  the  earth"  never  baptized  any  other 
than  a  professed  believer. 

3.  The  nature  and  design  of  baptism  were 
adapted  to  believers  only. 

4.  The  promises  connected  with  baptism  were 
addressed  to  believers  only. 

5.  The  actions  of  the  baptized,  before  and  after 
their  obedience,  as  recorded  in  the  New  Testament 
were  of  such  a  nature  that  infants  could  not  have 
performed  them. 

Campbell,  in  the  second  place,  attempted  to 
show  that  immersion  was  the  only  baptism.  In 
order  to  do  this,  he  brought  authorities  to  prove 
that: 

1.  The  Greek  verbs  and  verbal  houns  used  in 
the  New  Testament  were  of  definite  import,  natu- 
rally or  literally  denoting  the  act  of  immersion, 
and  ''were  so  understood  by  all  translators,  critics, 
and  lexicographers  of  candor  and  eminence." 

2.  The  prepositions  used  with  those  terms  re- 
quired them  to  be  translated  ''immerse"  or  "dip." 

3.  The  doctrinal  references  to  the  action  of  bap- 
tism indicated  immersion  and  represented  the  per- 
son as  immersed. 

4.  The  places  and  circumstances  connected  with 
the  action  proved  that  it  was  immersion. 

5.  All  church  historians,  ancient  writers,  and 
the  most  learned  Paido  Baptists  declared  that  im- 
mersion was  the  primitive  practice. 


OF   THE   DISCIPLES   OF   CHRIST 

In  the  last  place,  Campbell  argued  that  infant 
sprinkling  was  harmful  to  the  ''well  being  of  socie- 
ty, religious  and  political, ' '  for : 

1.  It  was  ''evil  in  itself/' 

2.  It  was  an  "act  of  wiU  worship.'* 

3..  It  "carnalized'-  and  "secularized"  the 
church. 

4.  It  was  a  deceit  practiced  on  the  child. 

5.  It  increased  superstitions  in  the  parents. 

6.  It  helped  introduce  a  worldly  priesthood  into 
the  church. 

7.  It  often  led  to  persecutions  and  thereby 
brought  calamities  on  the  state. 

8.  It  was  highly  divisive,  and  presented  "the 
greatest  obstacle  to  the  union  of  Christians. ' ' " 

An  amusing  incident  took  place  on  the  last  day 
of  this  debate.  MacCalla  had  spoken  of  the  dangers 
of  immersion  both  to  the  subject  and  the  adminis- 
trator. In  reply,  CampbeU  recounted  a  story  told 
of  Franklin  when  the  latter  was  dining  at  Paris 
with  a  number  of  French  and  American  gentlemen. 
At  dinner  a  learned  French  abbe  gave  a  lengthy 
disquisition  on  the  harmful  influence  of  the  Amer- 
ican climate  upon  the  bodies  of  all  animals,  declar- 
ing that  the  body  diminished  in  size  and  energy, 
and  that  the  mind  itself  shared  in  the  deterioration. 
Franklin  made  no  reply  at  the  time,  but  after 
dinner,  he  moved  that  the  company  be  divided,  all 
Americans  going  on  one  side  of  the  room  and  all 


^  For  Campbell's  own  recapitulation  of  his  method  of  attack,  see 
the   MacCalla-Campbell  Debate,   390^    891. 

263 


ORIGIN   AND   EARLY   HISTORY 

the  French  on  the  other,  as  the  fairest  way  of  test- 
ing the  theory.  The  motion  was  carried.  The 
Frenchmen  proved  to  be  pygmies;  the  Americans, 
little  giants.  Turning  to  the  abbe,  Franklin  said: 
*'Ay,  see,  here  is  striking  proof  of  the  correctness 
of  your  theory. "  "^  In  making  the  application, 
Campbell  said: 

*  *  Now  let  us  take  the  philosopher  *s  way  of  testing  the 
correctness  of  the  theory  of  my  opponent.  There  sits  on 
the  bench  a  Baptist  and  a  Paedobaptist  teacher,  both  well 
advanced  in  years;  the  former  has,  we  are  told,  immersed 
more  persons  than  any  other  person  of  the  same  age  in  the 
United  States;  the  other,  from  his  venerable  age,  may  be 
supposed  to  have  sprinkled  a  great  many  infants.  Now,  see 
the  pernicious  tendency  of  immersion  on  the  Baptist,  and 
the   happy   influence   of   sprinkling   on   the   Paedobaptist. ' '  ^* 

The  audience  was  convulsed  with  laughter,  for 
Mr.  Birch,  the  Presbyterian  moderator,  was  a 
small,  sickly  looking  person,  while  Bishop  Varde- 
man,  the  Baptist  moderator,  was  over  six  feet  tall, 
weighed  more  than  three  hundred  pounds,  and  was 
splendidly  formed  and  of  a  very  florid  aspect." 

Possibly  the  most  important  debate  in  which 
Campbell  was  engaged  was  the  one  with  Robert 
Owen,  the  Scotch  reformer  and  infidel.  In  this 
debate,  he  appeared  as  the  defender  of  Christianity, 
not  of  his  own  particular  beliefs.  Owen  had  issued 
an  open  challenge,  meant  particularly  for  the  clergy 


>*  Richardson,  E.     Memoira  of  Alemmder  OampbeU,  U.,  85. 
"I6td.,  II.,  85. 
^Jhid.,  n.,  85. 

264 


OF   THE   DISCIPLES    OF   CHRIST 

of  New  Orleans,  in  which  city  he  had  lectured.    His 
challenge  read: 

**I  propose  to  prove,  as  I  have  already  attempted  to  do 
in  my  lectures,  that  all  the  religions  of  the  world  have  been 
founded  on  the  ignorance  of  mankind;  that  they  are  directly 
opposed  to  the  never  changing  laws  of  our  nature;  that  they 
have  been  and  are  the  real  source  of  vice,  disunion  and 
misery  of  every  description;  that  they  are  now  the  only 
real  bar  to  the  formation  of  a  society  of  virtue,  of  intel- 
ligence, of  charity  in  its  most  extended  sense,  and  of  sin- 
cerity and  kindness  among  the  whole  human  family;  and 
that  they  can  be  no  longer  maintained  except  through  the 
ignorance  of  the  mass  of  the  people,  and  the  tyranny  of  the 
few  over  that  mass. '  ^  " 

Since  no  one  else  seemed  willing  to  accept  the 
challenge,  Campbell  did,  and  the  debate  took  place 
in  the  Methodist  Church  at  Cincinnati,  April  13-21, 
1829."  Owen  advanced  twelve  so  called  funda- 
mental laws  to  which  he  stuck  closely  in  spite  of 
their  irrelevance  to  the  subject  under  discussion. 
They  were : 

''1.  That  man,  at  his  birth,  has  been  made  ignorant  of 
everything  relative  to  his  own  organization  and  he  has  not 
been  permitted  to  create  any  part  of  the  propensities,  facul- 
ties, and  qualities,  physical  or  mental,  which  have  been 
given  to  him,  or  which  he  possesses. 

'^2.  That  no  two  infants  have  yet  been  known  to  possess 
precisely  the  same  organization  at  birth,  and  the  differences 
between  aU  infants  are  formed  by  a  power  unknown  to  t*hem. 

"3.  That  each  individual  is  placed,  at  birth,  without  his 
consent    or    knowledge,    under    circumstances,    which,    acting 


"The  Christian  Baptist,  May  5,  1828. 

"  Bichiu-dson,  R.     MeTnoirs  of  Alexander  Oam/pheU,  II.,  269. 

265 


ORIGIN    AND    EARLY    HISTORY 

upon  his  peculiar  organization,  impress  the  general  character 
of  those  circumstances  upon  the  infant,  child  and  man;  the 
influence  of  those  circumstances  being  modified,  in  some  de- 
gree, by  the  peculiar  natural  organization  of  each  individual. 

"4.  That  no  individual  has  had  the  power  of  deciding 
at  what  period  of  time,  or  in  what  part  of  the  world,  he. 
shall  come  into  existence,  of  whom  he  shall  be  born;  what 
district  religion  he  shall  be  trained  to  believe,  or  by  what 
other  circumstances  he  shall  be  surrounded  from  birth  to 
death. 

"5.  That  each  individual  is  so  organized,  that,  when 
young,  he  may  be  made  to  receive  impressions  from  those 
around  him,  which  shall  produce  either  true  ideas  or  false 
notions,  and  beneficial  or  injurious  habits,  and  to  retain  them 
with  great  tenacity. 

"6.  That  each  individual  is  so  organized,  that  he  must 
believe  according  to  the  strongest  impressions  that  shall  be 
made  on-  his  feelings;  while  his  belief  in  no  case  depends 
upon  his  will. 

"7.  That  each  individual  is  so  created,  that  he  must  like 
that  which  is  pleasant  to  him,  or  that  which  produces  agree- 
able sensations  on  his  individual  organization,  and  he  must 
dislike  that  which  creates  in  him  unpleasant  or  disagreeable 
sensations;  while  he  cannot  discover,  previous  to  experience 
what  these  sensations  shall  be. 

'*8.  That  each  individual  is  so  created,  that  the  sensa- 
tions made  upon  his  organization,  although  pleasant  or  de- 
lightful at  their  commencement,  become,  when  continued 
without  intermission  beyond  a  certain  period,  disagreeable 
and  painful;  while,  on  the  contrary,  when  a  too  rapid  change 
of  sensations  is  made  on  his  organization,  it  dissipates, 
weakens,  and  otherwise  injures  his  physical,  intellectual,  and 
moral  powers  and  enjoyments. 

'^9.  That  the  highest  health,  the  greatest  progressive 
improvement,  and  most  permanent  happiness  of  each  indi- 
vidual depend,  in  a  great  degree,  upon  the  proper  cultiva- 
tion of  all  his  faculties,  physical  and  mental,  from  infancy 

266 


OF   THE   DISCIPLES   OF   CHRIST 

to  maturity,  and  upon  all  these  parts  of  his  nature  being 
duly  called  into  action,  at  their  proper  period,  and  temper- 
ately exercised  according  to  the  strength  and  capacity  of  the 
individual. 

''10.  That  the  individual  is  made  to  possess  and  acquire 
the  worst  character,  when  his  organization  at  birth  has  been 
composed  of  the  most  inferior  ingredients,  or  natural  qual- 
ities of  our  common  nature,  and,  when  he  has  been  so 
organized,  that  he  has  been  placed  from  birth  to  death 
amidst  the  most  vicious  or  worst  circumstances. 

"11.  That  the  individual  is  made  to  possess  and  acquire 
a  medium  character,  when  his  original  organization  has  been 
called  superior,  but  the  circumstances  which  surround  him 
from  birth  to  death  produce  continued  unfavorable  impres- 
sions. Or  when  his  organization  has  been  formed  of  inferior 
propensities,  faculties,  and  qualities,  and  the  circumstances 
in  which  he  has  been  placed  from  birth  to  death  are  of  a 
character  to  produce  superior  impressions  only.  Or  when 
there  has  been  some  mixture  of  superior  and  inferior  qual- 
ities in  the  original  organization,  when  it  has  been  placed 
through  life  in  various  circumstances  of  good  and  evil. 
Hitherto  this  has  been  the  common  lot  of  mankind. 

'^12.  That  the  individual  is  made  the  most  superior  of 
his  species  when  his  original  organization  has  been  com- 
pounded of  the  best  proportions  of  the  best  ingredients  of 
which  human  nature  is  formed,  and  when  the  circumstances 
which  surround  him  during  life  produce  only  superior  impres- 
sions. In  other  words,  when  his  organization  is  the.  most 
perfect,  and  the  laws,  institutions,  and  practices  which  sur- 
round him  are  all  in  unison  with  his  nature. ' ' " 

Owen  read  from  his  manuscript;  Campbell 
usually  spoke  extemporaneously.  The  only  speech 
which  the  latter  wrote  out  was  the  first.  In  this  he 
pictured   the   early   struggles   of    Christianity,    its 


^  Owen-Oampbell  Debate,  or  Evideneee  of  Ohrietiaoiiti/,  118,   114. 
267 


ORIGIN    AND    EARLY    HISTORY 

triumphs  over  the  nations  by  means  of  its  evidences, 
and  its  divine  principles  of  self  denial,  humility, 
patience,  and  courage.  He  dwelt  also  upon  the 
love,  purity,  peace,  joy,  and  hopes  which  Chris- 
tianity imparted,  and  contrasted  these  with  the  re- 
wards of  disbelief,  sensual  indulgence,  and  eternal 
death.  He  pointed  out  from  time  to  time  the 
futility  of  Owen's  ''no  praise,  no  blame  scheme,'' 
and  proved  that  all  the  benevolent  features  of  the 
plan  were  plagiarisms  from  the  Bible.  He  de- 
clared, moreover,  that  Owen  could  derive  no  solace 
from  his  New  Harmony  project.  His  best  and 
most  complete  speech  in  favor  of  Christianity  took 
seven  hours  for  its  delivery.' '  At  the  close  of  the 
debate,  he  asked  all  who  believed  in  the  truth  of 
the  Christian  religion  or  felt  so  much  interest  in  it 
as  to  wish  to  see  it  prevail  to  rise.  Practically  all 
of  the  audience  rose.  Campbell  continued,  ''Now, 
I  would  further  propose  that  all  persons  doubtful 
of  the  truth  of  the  Christian  religion  or  who  do  not 
believe  it,  and  who  are  not  friendly  to  its  spread 
and  prevalence  over  the  world,  will  please  signify 
it  by  rising  up.''     Only  three  persons  rose." 

Mrs.  TroUope,  author  of  Domestic  Manners  of 
the  Americans,  was  present.  She  spoke  of  Owen's 
gentle  tone,  his  affectionate  interest  for  "the  whole 
human  family,"  his  air  of  candour,  his  kind  smile, 
the  mild  expression  of  his  eyes.     "Never  did  any 


"  Richardson,  R.  Memoirs  of  Alexander  OampheU,  U.,  282.  The 
debate  was  largely  attended,  and  many  i)eople  were  ttimed  away  from 
the  house,  wMch  would  seat  only  twelve-  hundred. 

268 


OF   THE   DISCIPLES   OF   CHRIST 

one/'  wrote  Mrs.  Trollope,  ** practice  the  suaviter 
in  modo  with  more  powerful  effect  than  Mr. 
Owen.'*"     In  referring  to  his  opponent,  she  said: 

'^Mr.  Campbell  then  arose;  his  person,  voice  and  manner 
all  greatly  ia  his  favor.  In  his  first  attack  he  used  the 
aims,  which  in  general  have  been  considered  as  belonging  to 
the  other  side  of  the  question.  He  quizzed  Mr.  Owen  most 
unmercifully;  pinched  him  here  for  his  parallelograms;  hit 
him  there  for  his  human  perfectibility,  and  kept  the  whole 
audience  in  a  roar  of  laughter.  Mr.  Owen  joined  in  most 
heartily  himself,  and.  listened  to  him  throughout  with  the 
air  of  a  man  who  is  delighted  at  the  good  things  he  is 
hearing,  and  exactly  in  the  cue  to  enjoy  all  the  other  good 
things  which  he  is  sure  will  follow.  Mr.  Campbell's  watch 
was  the  only  one  which  reminded  us  that  we  had  listened 
to  him  for  half  an  hour;  and  having  continued  speaking  for 
a  few  minutes  after  he  had  looked  at  it,  he  sat  down  with, 
I  should  think,  the  universal  admiration  of  his  auditory.'*** 

With  regard  to  Owen's  ^'twelve  fundamental 
laws  of  human  nature,"  the  same  writer  declared: 

'*To  me  they  appear  twelve  truisms,  that  no  man  ia  his 
senses  would  ever  think  of  contradicting;  but  how  any  one 
can  have  conceived  that  the  explanation  and  defence  of  these 
laws  could  furnish  forth  occupation  for  his  pen  and  his  voice, 
through  whole  years  of  unwearying  declamation,  or  how  he 
can  have  dreamed  that  they  could  be  twisted  into  a  refuta- 
tion of  the  Christian  religion,  is  a  mystery  which  I  never 
expect  to  understand. '  "* 

After  referring  to  Owen's  entrenching  himself 
behind  his  twelve  laws,  and  Campbell's  extensive 


'"^  Domestic  Manners  of  the  Americans,  I.,  20T, 
*^Ihid..,  I.,  208,  209. 
''Ibid.,  I.,  209. 


ORIGIN    AND    EARLY    HISTORY 

use  of  theological   authorities,   Mrs.    Trollo^pe   con- 
tinued : 

''Neither  appeared  to  answer  the  other;  but  to  confine 
themselves  to  the  utterance  of  what  they  had  uppermost 
in  their  own  minds  when  the  discussion  began.  I  lamented 
this  on  the  side  of  Mr.  Campbell,  as  I  am  persuaded  he 
would  have  been  much  more  powerful  had  he  trusted  more 
to  himself  and  less  to  his  books.  Mr.  Owen  is  an  extraor- 
dinary man,  and  certainly  possessed  of  talent,  but  he  appears 
to  me  80  utterly  benighted  in  the  mist  of  his  own  theories, 
that  he  has  quite  lost  the  power  of  looking  through  them, 
so  as  to  get  a  peep  at  the  world  as  it  really  exists  around 
him.  .  .  ."«» 

Fifteen  different  meetings  were  held,  but  when 
the  debate  was  over,  the  number  of  Christians  and 
infidels  in  Cincinnati  was  said  to  be  the  same  as 
the  number  previous  to  the  discussion.  In  con- 
cluding her  account,  Mrs.  TroUope  expressed  sur- 
prise that  both  debaters  always  kept  their  temper, 
and  that  they  often  dined  together.  ''All  this  I 
think,*'  said  she,  ''could  only  have  happened  in 
America.  I  am  not  quite  sure  that  it  was  very 
desirable  it  should  have  happened  anywhere. ' ' " 

The  last  important  debate  in  which  Alexander 
Campbell  engaged  was  the  one  with  N.  L.  Rice  at 
Lexington,  Kentucky.  This  debate  began  Wednes- 
day, November  15,  1843,  and  lasted  sixteen  days. 
Since  the  preliminary  correspondence  and  debate 
make  a  volume  of  nine  hundred  and  twelve  closely 


^  Domestic  Manners  of  the  Americans,  I.,  210. 
^Ihid.,  I.,  211,  212. 

270 


OF   THE   DISCIPLES    OF   CHRIST 

printed  octavo  pages,  and  since,  moreover,  much  of 
the  material  would  be  a  repetition  of  things  already- 
stated,  the  debate  will  not  be  considered  in  detail 
here.  Campbell's  method  was  to  grasp  the  big 
fundamental  principles;  Rice's,  to  take  the  details. 
The  former  sought  to  establish  principles ;  the  latter 
tried  to  overthrow  them  by  bringing  in  exceptions.^ 
The  following  propositions  were  discussed: 

''I.  The  immersion  in  water  of  a  proper  subject  into  the 
name  of  the  Father,  the  Son  and  the  Holy  Spirit  is  the  one 
only  apostolic  or  Christian  baptism:  Mr.  C.  affirms. 

"II.  The  infant  of  a  believing  parent  is  a  scriptural 
subject  of  baptism:  Mr.  B.  affirms. 

' '  III.  Christian  baptism  is  for  the  remission  of  past  sins : 
Mr.  C.  affirms. 

''IV.  Baptism  is  to  be  administered  only  by  a  bishop  or 
ordained  presbyter:  Mr.  B.  affirms. 

"Y.  In  conversion  and  sanctification  the  Spirit  of  God 
operates  on  persons  only  through  the  Word  of  truth:  Mr.  C. 
affirms. 

""VT.  Human  creeds,  as  bonds  of  union  and  communion, 
are  necessarily  heretical  and  schismatical :  Mr.  C.  affirms. ' '  *^ 

During  the  course  of  the  debate.  Rice  had  gath- 
ered on  his  table  a  large  number  of  works  written 
by  Campbell.  These  he  was  fond  of  quoting,  if 
possible,  in  such  a  way  as  to  make  their  author 
appear  inconsistent.  Feeling  ran  very  high  at 
times,  and  occasionally  gave  rise  to  amusing  inci- 
dents. Two  ladies  in  the  gallery  were  overheard 
discussing  the  merits  of  their  respective  debaters. 


^  Richardson,  R.     Memoirs  of  Alexander  OampheU,  II.,  503-505. 
'»jrbid.,  II.,  502. 

271 


ORIGIN    AND    EARLY    HISTORY 

One  said  to  the  other  as  a  closing  and  convincing 
argument:  "You  can  easily  see  that  Mr.  Rice  is  by- 
far  the  most  learned  man.  Just  see  how  many 
books  he  has  upon  his  table,  while  Mr.  Campbell 
has  hardly  any. " "  ' '  But  you  don 't  appear  to 
know,"  retorted  the  other,  ''that  the  books  on  Mr. 
Rice 's  table  were  written  by  Mr.  Campbell. ' '  ^ 

Perhaps  the  importance  attached  to  this  debate 
can  best  be  ascertained  by  pointing  out  that  Henry 
Clay  presided.  Clay  was  a  warm  admirer  of  Alex- 
ander Campbell.  This  admiration  was  based  in 
part  at  least  upon  Campbell 's  opening  address  on 
the  influence  of  the  Holy  Spirit,  which  is  still  de- 
servedly admired  for  its  beauty  of  diction.  The 
presiding  officer,  who  had  been  hitherto  careful  to 
avoid  the  appearance  of  favoring  either  disputant, 
was  completely  carried  away.  Soon  after  Camp- 
bell commenced.  Clay  became  unusually  attentive, 
then  he  leaned  forward,  and  began  to  bow  assent, 
waving  his  hand  in  his  graceful  approving  manner. 
Suddenly,  however,  he  remembered  his  duties  as 
presiding  officer,  and,  with  a  start,  looked  around  to 
see  if  any  one  had  noticed  him  off  his  guard." 


^  Richardson,  R.     Memoi/ra  of  Alexander  Oam/pbeU,  II.,  511. 

^Ibid.,  II.,   511. 

'^Ibid.,  II.,  513,  514. 

This  good  opinion  of  the  debater  continued,  for  later,  just  before 
Campbell  went  abroad.  Clay,  who,  like  many  others,  thought  that  the 
minister  was  a  doctor  of  divinity  and  misunderstood  his  position  in 
other  respects,  sent  him  the  following  letter: 

"The  Rev.  Dr.  A.  Campbell,  the  bearer  hereof,  a  citizen  of  the 
United  States  of  America,  residing  in  the  Commonwealth  of  Virginia, 
being  about  to  make  a  voyage  to  Europe  and  to  travel  particularly  in 
Great    Britain,    Ireland    and    France,    I    take    great    satisfaction    in 

272 


OF   THE   DISCIPLES   OF   CHRIST 

As  is  usual  in  most  cases,  both  sides  claimed  the 
victory  in  debate.  Rice  certainly  displayed  a 
readiness  in  reply,  and  an  ingenuity  and  a  plausi- 
bility in  argument  beyond  the  public  expectation, 
but  his  friends  overiooked  the  fact  that  a  boastful 
and  supercilious  manner  could  not  be  transferred  to 
print  as  could  argumentative  speeches.  One  of 
these  admirers,  a  Mr.  J.  5.  Brown,  eagerly  pur- 
chased the  copyright  of  the  printed  debate  for 
$2000.  The  Presbyterians  soon  found,  how- 
ever,, that  their  earnest  efforts  to  circulate  the  book 
made  many  converts  to  Campbell's  views,  but  none 
to  Presbyterianism ;  hence  the  copyright  was  sold 
to  C.  D.  Roberts,  a  member  of  the  Christian  Church 
at  Jacksonville,  Illinois.  A  large  edition  was  at  once 
printed  and  circulated  by  the  Disciples." 


^  Richardson,  R.     Memoirs  of  Alextmder  OampheU,  11,,  627. 

strongly  recommending  him  to  the  kind  offices  and  friendly  reception 
and  treatment  of  all  persons  with  whom  he  may  meet  and  wherever 
he  may  go.  Dr.  Campbell  is  among  the  most  eminent  citizens  of  the 
United  States,  distinguished  for  his  great  learning  and  ability,  for 
his  successful  devotion  to  the  education  of  youth,  for  his  piety  and  as 
the  head  and  founder  of  one  of  the  most  important  and  respectable 
religious  communities  in  the  United  States.  Nor  have  his  great  tal- 
ents been  exclusively  confined  to  the  religious  and  literary  walks  in 
which  he  has  principally  moved ;  he  was  a  distinguished  member,  about 
twenty  years  ago,  of  the  convention  called  in  the  State  of  Virginia 
to  remodel  its  civil  constitution,  in  which  besides  other  eminent  men, 
were  ex-Presidents  Madison  and  Monroe,  and  John  Marshall,  the  late 
Chief  Justice  of  the  United  States. 

"Dr.  Campbell,  whom  I  have  the  honor  to  regard  jwrsonally  as 
my  friend,  carries  with  him  my  wishes  and  my  prayers  for  his 
health  and  happiness  whilst  abroad,  and  for  his  safe  return  to  his 
country,  which  justly  appreciates  him  so  highly.  H.  Clat. 

"ASHliAND,  Kentucky,  May,   1847." 

(Richardson,   R.     Memoira  of  Alexander  OampbeU,  II.,   548). 

18  273 


ORIGIN    AND    EARLY    HISTORY 

Among  the  converts  made  to  the  new  organiza- 
tion by  the  Rice-Campbell  Debate  were  members  of 
all  churches,  including  Archibald  Campbell,  an 
uncle  of  the  second  debater  and  an  elder  of  the 
Presbyterian  Church  in  Newry,  Ireland.""  This  re- 
sult should  have  been  foreseen,  because  during  the 
discussion,  when  Campbell  preached,  a  number  came 
forward  for  baptism,  among  them  an  intelligent 
Lutheran  minister  by  the  name  of  William  McChes- 
ney.  This  minister  afterwards  gave  Campbell  the 
following  account: 

''I  could  have  sprinMed  a  child  the  day  before  the 
debate  commenced  with  a  good  conscience.  All  my  early 
education  and  associations  were  placed  on  a  scale  with 
PsBdobaptism  during  the  debate.  I  went  there  willing  to 
ascertain  the  truth.  I  was  a  little  prejudiced  against  you 
and  more  than  a  little  against  the  Reformation,  I  listened 
with  candor  and  attention.  After  the  whole  ground  had  been 
gone  over,  I  was  satisfied  that  nothing  but  immersion  would 
do  and  that  infant  baptism  could  not  be  maintained  from 
the  Scriptures.  I  felt  deeply  interested  in  the  whole  matter. 
If  Mr.  Rice  could  have  met  all  your  arguments  satisfactorily 
to  my  mind,  he  would  have  received  my  warmest  thanks.  He 
failed,  however,  in  my  estimation — completely  failed  in 
both.''" 

There  has  been  and  probably  always  will  be  a 
difference  of  opinion  with  regard  to  the  effective- 
ness of  debates  in  spreading  the  ' '  Reformation ' '  plea. 
One  of  the  greatest  historians  among  the  Disciples, 
W.  T.  Moore,  said  that  the  general  influence  of  the 


^  Richardson,  R.     Jiemoire  of  Alexander  Oampbell,   11.,   525-527. 
"/6W.,  II.,   525. 

274 


OF   THE   DISCIPLES    OF   CHRIST 

Rice-Campbell  Debate,  as  well  as  of  others  held 
during  the  period,  was  to  draw  th«  lines  more 
clearly  between  the  Reformers,  and  the  members  of 
other  churches.  Moore  listed  the  following  evils 
of  the  debating  period: 

1.  Debates  were  often  about  things  not  made 
conditions  of  fellowship. 

2.  They  had  the  tendency  of  creating  a  spirit 
of  legalism  by  emphasizing  the  'better"  and  de- 
tracting from  the  *' spirit." 

3.  They  usually  magnified  the  system  of  Chris- 
tianity rather  than  the  author  of  the  system. 

4.  Although  the  debates  were  intended  to  help 
bring  about  Christian  union,  they  often  had  the 
opposite  effect  by  emphasizing  a  party  spirit. 

5.  The  debates  also  frequently  had  a  harmful 
effect  upon  the  peace  and  unity  of  neighborhoods. 

6.  They  were  usually  contests  for  party  victory 
in  a  greater  degree  than  they  were  for  the  triumph 
of  the  truth. 

7.  They  usually  ended  with  a  victory  proclaimed 
for  each  side,  rather  than  with  a  victory  proclaimed 
for  the  truth.'" 

In  spite,  however,  of  questionable  results  which 
must  be  admitted  to  a  certain  extent,  the  good  out- 
weighed the  evil.  After  the  Owen-Campbell  Debate, 
in  which  the  latter  was  acknowledged  champion  of 
Christianity,  and  the  Purcell-Campbell  Debate,  in 
which  he  was  the  champion  of  Protestantism,  per- 


"  OomprehenHve  History  of  the  Discvpleg,  406-409. 
275 


ORIGIN    AND    EARLY    HISTORY 

secution  and  opposition  began  to  diminish.  The 
Presbyterians  of  Kentucky  had  desired  Dr.  R.  J. 
Breckenridge,  who  for  twenty-five  years  had  been 
one  of  the  outstanding  figures  in  the  Presbyterian 
Church,  to  debate  with  Campbell  and  had  asked 
him  to  do  so,  but  he  replied :  ' '  No,  sir,  I  will  never 
be  Alexander  Campbell's  opponent.  A  man  who 
has  done  what  he  has  to  deffend  Christianity  against 
infidelity,  and  to  defend  Protestantism  against  the 
delusions  and  usurpations  of  Catholicism,  I  will 
never  oppose  in  public  debate.  I  esteem  him  too 
highly."" 

Although  the  early  debates  were  too  bitter,  they 
nevertheless  made  converts  to  the  Reformers  in  the 
delivery  and  also  when  printed.  Samuel  Rogers 
wrote  of  a  school  teacher  named  Wentworth  Rob- 
erts, who,  without  making  any  impression  upon  his 
mind,  had  demanded  and  obtained  from  him  in 
1821,  baptism  for  the  remission  of  sins."  During 
a  preaching  tour,  in  the  spring  of  1826,  however, 
while  visiting  a  Mr.  Guess,  on  Line  Creek,  near  the 
border  of  Tennessee  and  Kentucky,  Rogers  hap- 
pened to  pick  up  a  copy  of  the  MacCalla-CampbeU 
Debate.    He  told  the  result  thus: 

''Turning  the  leaves  slowly  over,  my  eye  caught  Mr. 
Campbell's  speech  on  the  design  of  baptism.  I  read  it  care- 
fully from  beginning  to  end;  and  I  had  scarcely  concluded 
his  masterly  argument  on  that  subject  when  I  sprang  to  my 
feet,  dropped  the  book  on  the  floor,  clapped  my  hands  re- 


**  Millennial  Ba/rhvnger,  II.,  450,   451. 

^Autobiography  of  Elder  Samuel  Rogers,  55.     See  page  105. 

276 


OF   THE   DISCIPLES    OF   CHRIST 

peatedly  together,  and  exclaimed  ' Eureka  1  Eureka!  I 
have  found  it!  I  have  found  it!'  And,  thanks  be  to  God, 
I  had  found  it!  I  had  found  the  keystone  of  the  arch.  It 
had  been  lost  a  long  time.  I  had  never  seen  it  before — 
strange  that  I  had  not.  But  I  had  seen  the  vacant  space  in 
the  arch  a  hundred  times,  and  I  had  some  idea  of  the  size 
and  shape  of  it;  and  when  I  saw  baptism  as  Mr.  Campbell 
had  presented  it,  I  knew  it  would  exactly  fit  and  fill  the 
vacant  space.  I  was  converted  over;  and  was  one  of  the 
happiest  young  converts  you  ever  saw;  happier  than  when  I 
was  converted  the  first  time,  and  a  great  deal  more  certain 
that  I  was  right.  Hitherto,  I  had  been  walking  in  the  mud, 
or  on  the  sand,  and  withal,  groping  in  the  dark.  Now,  all 
was  light  around  me,  and  I  felt  that  I  was  standing  on  a 
rock;  and  I  have  felt  the  same  ever  since.  From  that  day 
to  this,  I  have  never  doubted  that  baptism  is  for  the  remis- 
sion of  sins.  Not  even  a  stray  doubt  has  ever  flitted  across 
my  mind.  .  .  •. "  " 

Campbell  himself  always  thought  that  the  vic- 
tory rested  on  his  side  in  these  debates.  Thus, 
when  the  Presbyterians  were  boasting  about  their 
success  in  the  Rice-Campbell  Debate,  he  published 
the  following: 

''An  occurrence  in  Nashville  sets  this  argument  in  a 
fair  light .  I  once  had  a  public  talk  there  with  the  late 
Obadiah  Jennings,  D.D.,  which  Presbyterians  manufactured 
into  a  great  debate — in  which,  of  course,  I  was  as  usual, 
gloriously  defeated.  The  city  rang  with  Presbyterian  accla- 
mation for  some  ten  days;  when  an  aged  citizen  accosted 
one  of  the  boasters  in  the  following  style:  'You  Presby- 
terians have  gained,  you  say,  a  glorious  victory.  How  do 
you  know  when  you  gain  a  victory?  I  do  not  understand 
how  you  ascertin  a  victory.    Do  tell  me  how  you  know  when 


Autobiography  of  Elder  Sammel  Rogers,  59. 
277 


ORIGIN    AND    EARLY    HISTORY 

you  beat.  I  will  tell  you  how  in  old  times  we  counted  vic- 
tories when  I  was  engaged  in  the  Indian  wars.  After  the 
battle  was  over  we  counted  the  scalps.  Those  were  said  to 
have  conquered  who  could  count  the  largest  number  of  scalps 
taken  from  the  enemy.  Now  since  Mr.  Campbell  has  been 
here,  he  has  immersed  some  thirty,  amongst  whom  were  the 
most  intelligent  citizens  of  Nashville.  How  many  have  you 
added  to  your  church  by  this  debate?*  'I  have  not  heard 
of  any,'  said  his  Presbyterian  friend.  'Pray,  then,  my  dear 
sir,  tell  me  how  you  know  when  you  have  gained  a  great 
victory.'  "" 

(Lionel  Thomas  H.  Nelson,  a  former  United 
States  minister  to  Mexico  and  afterwards  to 
Cliile,  declared  at  Terre  Haute,  in  1888: 

''I  was  a  young  lawyer  at  Lexington,  Ky.,  and  attended 
the  Campbell-Rice  debate.  I  was  a  Presbyterian.  When  I 
heard  the  debate  I  thought  Mr^  Rice  got  the  better  of  Mr. 
Campbell;  I  purchased  the  debate  when  published,  and  have 
long  since  decided  that  Mr.  Campbell  was  a  giant  beside  the 
ordinary  Mr.  Rice.  Even  now,  whenever  I  want  an  intel- 
lectual stimulus,  I  take  down  '  The  Campbell-Rice  Debate, ' 
and  read  Mr.  Campbell 's  masterf  iil  arguments. ' '  ^ 

Unrecorded  influences,  moreover,  must  liave  been 
exercised,  for  the  debates  were  attended  by  minis- 
ters of  all  denominations  and  by  people  from  all 
over  the  country."*    The  effect  on  Campbell's  oppo- 


^  Millennial   Harbinger,   II.,    447. 

^Ihid.,   II.,   451. 

*>  Henry  Clay,  it  has  been  often  said,  was  immersed  after  the 
Rice-CampbeU  Debate,  but  the  better  opinion  seems  to  be  otherwise. 
According  to  T.  H.  Clay,  grandson  of  the  great  statesman,  Clay  was 
baptized  into  the  Episcopal  Church  in  his  parlor  at  Ashland,  June  22, 
1847,  with  water  applied  by  hand  out  of  a  large  cut  glass  urn  (see 
Olay,  T.  H.,  Henry  Clay,  413,  and  also  Colton,  Calvin,  Last  Seven 
Tears  of  the  Life  of  Henry  Olay,  52-54). 

278 


OF    THE    DISCIPLES    OF    CHRIST 

nents  was  noticeable.  Every  one  of  his  Presby- 
terian adversaries  was  honored  with  a  title.  Bishop 
Purcell  of  the  Catholic  church  was  made  an  arch- 
bishop. Concerning  these  degrees,  Campbell  wrote: 
*'We  are  always  pleased  and  feel  ourselves  honored 
by  the  theological  promotion  of  our  opponent. ' '  *° 

A  third  means  of  spreading  the  doctrines  was 
by  the  press.  The  Christian  Baptist,  1823-1830, 
probably  created  a  greater  stir  than  any  other  work 
of  the  same  general  character.  It  was  intensely 
iconoclastic  as  might  be  judged  from  the  original 
dedication : 

'To  all  those,  without  distinction,  who  acknowledge  the 
Scriptures  of  the  Old  and  New  Testaments  to  be  a  Revela- 
tion from  God;  and  the  New  Testament  as  containing  the 
Religion  of  Jesus  Christ. 

"Who,  willing  to  have  all  religious  tenets  and  practices 
tried  by  the  Divine  Word;  and  who  feeling  themselves  in 
duty  bound  to  search  the  Scriptures  for  themselves,  in  mat- 
ters of  Religion,  are  disposed  to  reject  all  doctrines  and 
commandments  of  men,  to  obey  the  truth,  hold  fast  the 
faith  once  delivered  to  the  Saints — this  work  is  most  respect- 
fully and  affectionately  dedicated  by  The  Editor. ' '  *^ 

The  new  paper  dealt  with  all  kinds  of  doctrinal 
questions,  and  with  matters  of  a  historical  nature. 
It  was,  however,  primarily  destructive;  hence  it 
aroused  opposition,  and  many  good  Baptists,  who 
had  subscribed  to  the  publication,  ordered  their  sub- 
scription  discontinued.      Thus,    one   man   wrote   in 


*°  MiUenniaZ  Harbinger,  II.,  451. 

*^  Dedication   page   of  the   Oh/riatian  Baptist,  August   8,    1823. 

279 


ORIGIN    AND    EARLY    HISTORY 

1823 :  '  *  I  request  you  to  send  me  the  Christian  Bap- 
tist no  more,  my  conscience  is  wounded  that  I 
should  have  subscribed  for  such  a  work.  It  is  a 
religious  incendiary  and  will  do  a  world  of  mis- 
chief. "  *^  At  the  close  of  1829,  Campbell  discon- 
tinued this  paper  and  began  the  publication  of  the 
Millennial  Harbinger,  a  magazine  twice  as  large. 
After  1836,  he  was  aided  in  this  work  by  Richard- 
son, and  la|;er  by  Pendleton  and  others.  Campbell 
continued  to  edit  the  new  magazine,  however,  until 
1865,  but  his  iconoclastic  methods  were  gradually 
laid  aside,  and  the  publication  became  constructive 
in  character.  The  doctrinal  teaching  of  these 
papers*^  has  already  been  sufficiently  indicated  by 
reference  to  the  fact  that  Baptists  were  excommuni- 
cated for  reading  them.  The  papers,  nevertheless, 
were  freely  circulated,  and  converts  to  the  views  of 
the  new  movement  were  made  by  the  hundreds  and 
thousands.  The  Baptist  ministers  of  Kentucky  were 
so  tolerant  of  what  they  found  in  the  early  numbers 
of  the  Christian  Baptist  that  they  even  helped  cir- 
culate it.  This  was  probably  due,  however,  to  the 
result  of  the  MacCalla-Campbell  Debate,  and  the 
fact  that  the  Baptists  had  not  yet  had  time  to  be- 
come thoroughly  acquainted  with  its  contents.**  A 
paper  less  influential  than  the  ones  edited  by  Camp- 
bell was  the  Christian  Messenger,  edited  by  Barton 


<2  Gates,  E.     The  Disciples  of  Christ,  121. 

*^  The  position  held  in  the  early  period  by  these  two  pai)ers  was 
taken  in  part  by  the  Christian  Stcmdard  when  Isaac  Errett  assTuned 
the  editorship  in   1866. 

**  Richardson,    R.      Memoirs    of   Alexander    OampheU,    II.,    89. 


OF    THE    DISCIPLES    OF    CHRIST 

W.  Stone,  which  was  first  issued  in  1826.  After 
six  years  John  T.  Johnson  became  associate  editor. 
This  editorial  connection  was  dissolved  in  1834, 
when  Stone  moved  to  Jacksonville,  Illinois.  The 
publication  of  the  paper  was  continued,  neverthe- 
less, with  some  intermissions  until  1843  at  Jackson- 
ville.*' 

Alexander  Campbell's  work  was  not  entirely 
confined  to  the  publication  of  papers.  His  version 
of  the  New  Testament  based  on  the  work  of  George 
Campbell,  Macknight,  and  Doddridge  ran  through 
six  editions.  He  published  a  hymnal,  a  work  on 
baptism,  a  volume  of  popular  lectures  and  address- 
es, and  The  Christian  System.  These  were  the  most 
important,  but  in  all  about  sixty  volumes  came 
from  his  pen."  Prior  to  the  Civil  War,  few  Dis- 
ciples had  published  works.  Aside  from  Campbell's 
writings,  the  most  important  book  was  Walter 
Scott's  The  Messiahship." 

In  the  early  days,  as  now,  many  preachers  were 
largely  interested  in  educational  work.  The  four 
greatest  leaders  ^f  the  '  *  Reformation ' '  movement — 
Thomas  Campbell,  Alexander  Campbell,  Barton  W. 
Stone,  and  Walter  Scott — all  spent  much  time  as 
teachers.  In  fact,  the  Campbells  were  more  noted 
for  their  teaching  ability  than  for  their  evangelistic 
zeal.  Both  father  and  son  had  taught  in  Ireland, 
and  both  taught  here.     The  latter  opened  Buffalo 


*'' Rogers,   J.  R.     TTie   Oane  Ridge  Meeting  House,   201. 
*'  McLean,   A.      Thomas  and  Alexander  Cam,pheU,  27. 
^^MtOentmU  Harbinger,  II.,   415. 
281 


ORIGIN    AND    EARLY    HISTORY 

Academy  in  his  own  home  in  1818,  but  his  real 
educational  work  did  not  begin  until  the  founding 
of  Bethany  College,  which  was  chartered  in  Jan- 
uary, 1840,  and  opened  in  October  of  the  same  year 
with  the  founder  as  its  first  president."  Concern- 
ing his  hopes  and  aspirations  with  regard  to  this 
college,  Campbell  wrote  just  before  its  establish- 
ment : 

"Having  now  completed  fifty  years,  and  on  my  way  to 
sixty,  the  greater  part  of  which  time  I  have  been  engaged 
in  literary  labors  and  pursuits,  and  imagining  that  I  possess 
some  views  and  attainments  which  I  can  in  this  way  render 
permanently  useful  to  this  community  and  posterity,  I  feel 
in  duty  bound  to  offer  this  project  to  the  consideration  of 
all  the  friends  of  literature,  morality  and  unsectarian  Bible 
Christianity.  I  am  willing  to  bestow  much  personal  labor 
without  any  charge  in  getting  up  this  institution,  and  also 
to  invest  a  few  thousand  dollars  in  it;  provided  only  our 
brethren — the  rich  and  opulent  especially — and  those  who 
have  children  to  educate,  will  take  a  strong  hold  of  it,  and 
determine  to  build  up  an  establishment  that  may  be  made 
to  themselves,  their  children  and  many  others  a  lasting  and 
a  comprehensive  blessing. ' '  ** 

Many  people  have  thought  that  the  location  of 
Bethany  College  was  a  mistake,  but  this  is  not  evi- 
dent. The  school,  of  course,  had  to  be  west  of  the 
AUeghenies,  for  the  people  from  whom  it  would 
draw  its  students  were  there.  Keeping  this  fact  in 
mind,  it  will  be  seen  that  Bethany  possessed  decided 
advantages.     It  was  in  Brooke   County,  Virginia, 


**  Richardson,  R.     Memoira  of  Aleaander  Oam/pheU,  II.,  469. 
*»Ihid.,  II..  469. 


OF    THE    DISCIPLES    OF    CHRIST 

now  West  Virginia,  forty  miles  south,  of  Pittsburg, 
Pennsylvania,  and  seven  miles  from  Wellsburg,  on 
the  Ohio  River.  Since  there  were  very  few  rail- 
roads then,  travel  was  principally  confined  to  the 
waterways.  The  college  surroundings  were  excel- 
lent. The  clear  waters  of  the  Buffalo,  the  rugged 
mountains,  the  picturesque  valleys,  and  the  giant 
forests  made  Bethany  an  ideal  spot  for  student  life. 
Moreover,  its  isolation  was  a  safeguard  against  the 
corruptions  of  city  life.  Then,too,  it  was  near  the 
center  of  population,  and  in  close  touch  with  it.  At 
the  present  time  a  trolley  line  connects  Bethany 
with  Wellsburg.^ 

Bethany  College  grew  steadily.  At  the  second 
meeting  of  the  Board  of  Trustees,  May  10,  1841,  four 
professors  were  appointed — W.  K.  Pendleton  (who 
had  just  married  Campbell's  daughter,  Lavinia), 
Andrew  F.  Ross,  Charles  Stewart,  and  Robert  Rich- 
ardson." Campbell  gave  most  of  his  time  to  the 
new  institution,  and  made  many  tours  in  its  behalf, 
besides  giving  it  money  liberally.  Thus,  in  the  fall, 
1842,  he  visited  the  cities  of  Richmond,  Baltimore, 
Philadelphia,  and  New  York  in  the  interests  of  the 
college,  and  obtained  important  additions  to  its 
philosophical  and  chemical  apparatus,  bought  a 
thousand  volumes  for  its  library,  and  received 
donations  and  subscriptions  amounting  to  $5000." 


'^  Davis,  M.  M.     TJie  Restoration  Movement  of  the  Nineteenth  Oen- 
turv,  199,   200. 

"  Richardson,  R.     Memoirs  of  Ale<umder  Oomi/pbeU,  II,,  470. 
•o  Ihid.,  II.,  497,  498. 

283 


ORIGIN    AND    EARLY    HISTORY 

In  1857,  the  building  of  Bethany  College  was 
destroyed  by  fire.  Four  days  later,  December  14, 
the  trustees  appointed  a  committee  to  obtain  plans 
for  a  new  building.  Alexander  Campbell  entered 
heartily  into  these  efforts,  and  although  nearly 
seventy  years  of  age,  started  out  in  January  to 
secure  money  to  restore  the  college.  He  went  east 
first.  At  Washington,  he  spoke  in  the  Baptist 
church  building;  President  Buchanan,  and  several 
members  of  his  cabinet  were  present.  On  his  return 
from  the  East,  Campbell  and  his  helpers  immedi- 
ately set  out  for  Kentucky,  Tennessee,  and  other 
states.  In  1859,  he  traveled  through  Tennessee, 
Mississippi,  Louisiana,  Alabama,  and  Missouri  to 
solicit  funds  for  Bethany  College."  Campbell,  as 
previously  mentioned,  gave  liberally  during  his  life 
time,  and  his  will  bequeathed  $10,000  to  the  college, 
his  valuable  library,  and  $5000  for  the  maintenance 
of  Gospel  preaching  at  Bethany,  where  he  himself 
had  labored  so  long  gratuitously." 

Besides  donating  the  land  on  which  the  building 
stood,  making  gifts  of  money,  acting  as  president 
and  making  dangerous  and  arduous  journeys  in  the 
interest  of  the  college,  Campbell  conducted  several 
classes.  He  taught  the  Bible  each  morning  to  the 
entire  college,  and  taught  it  in  such  a  way  that 
Sacred  History  became  the  favorite  study.  He  also 
had  classes  in  intellectual  philosophy,  evidences  of 
Christianity,  moral  science,  and  political  economy. 


"MiUennial  Harbinger,  II.,  414,   415. 

"  Richardson,   R.     Memoirs   of  Aleaxunder  Oaffnpbell,   II.,    659. 

284 


OF   THE   DISCIPLES   OF   CHRIST 

In  addition,  he  preached  each  Lord's  Day,  and  kept 
up  his  other  interests."  Thus,  in  April,  1841,  he 
attended  a  union  meeting  at  Lexington,  to  discuss 
the  desirability  and  practicability  of  Christian 
union.  The  meeting  was  largely  attended,  although 
few  representatives  of  other  churches  were  present. 
Dr.  Fishback  was  the  only  Baptist  minister  who 
took  a  prominent  part  in  the  discussion.  The  fol- 
lowing resolution,  unanimously  passed,  after  several 
days  of  debate,  was  the  best  that  could  be  done: 
"Resolved,  That  the  Bible,  and  the  Bible  alone,  is 
a  sufficient  foundation  on  which  all  Christians  may 
unite  and  build  together,  and  that  we  most  affec- 
tionately invite  all  the  religious  parties  to  an  inves- 
tigation of  this  truth. ' '  "  Again,  in  connection  with 
his  general  educational  work,  Campbell  gave  fre- 
quent lectures.  In  1845,  at  Cincinnati,  he  delivered 
an  address  on  education  to  the  College  of  Teachers, 
and  four  years  later,  in  the  same  city,  he  lectured 
before  the  Young  Men's  Library  Association  on 
"The  Anglo-Saxon  Tongue."  In  1852,  he  lectured 
twice  at  Washington  and  Jefferson  College  on  '  *  The 
Destiny  of  Our  Country,"  and  "Phrenology,  Ani- 
mal Magnetism,  Spirit  Rappings,  Etc. ' '  "^ 

Campbell's  views  on  education  were  interesting 
and  instructive.  He  would  begin  at  the  nursery, 
and  have  family,  school,  college,  and  church  educa- 


^  Richardson,   B.      Memoirs   of  Alexander   Oam/phell,   II.,    485, 

^rbid.,  II.,  486,  487. 

^  Millennial  Harbinger,  II.,  412,  413.  In  addition  to  the  duties 
indicated  above,  Campbell  kept  tip  his  paper,  his  farming,  and  served 
as   postmaster    at  Bethany    {Millennial  Harbinger,   II.,    412). 

285 


ORIGIN    AND    EARLY    HISTORY 

tian  adapted  to  the  physical,  intellectual,  moral, 
and  religious  constitution  of  man.  Thus  for  boys 
under  fourteen  he  would  have  a  home  presided  over 
by  a  patron  and  a  matron.  The  boys  were  to  be 
given  plenty  of  wholesome  amusement  and  exercise, 
subjected  to  kind  parental  discipline,  taught  in  the 
precepts  and  promises  of  the  Bible,  trained  in 
morality  and  religion,  and  as  far  as  possible  to 
have  their  studies  such  as  the  elements  of  natural 
history,  agriculture,  etc.,  connected  with  their 
amusements.  Education  in  the  school  was  to  be 
conducted  on  the  same  general  principles,  and  to 
include  a  complete  course  of  preparation  for  col- 
lege. Nevertheless,  the  supreme  end  was  the  forma- 
tion of  moral  character,  and  the  culture  of  the 
heart.  In  the  college,  he  proposed  a  liberal  course 
of  studies,  emphasizing  rather  more  than  usual  the 
physical  sciences.  He  wanted  to  prepare  young 
men  to  take  up  the  study  of  the  learned  professions. 
In  this  department,  as  in  the  first  two,  however, 
moral  and  religious  training  was  to  form  one  of  the 
principal  features,  and  the  Bible  was  to  be  made  a 
text  book  to  be  used  every  day.  In  the  last  place, 
the  church  with  which  the  institution  was  to  be 
connected,  taking  in  all  who  were  members,  would 
offer  to  the  world  an  example  of  conformity  to  the 
requirements  of  religion,  and  show  forth  the  truths 
and  excellences  of  the  Christian  Gospel.** 

Beginning  with   the  late   forties,   Bethany   Col- 
lege commenced  to  send  out  talented  and  educated 


"  B.ichardson,  R.     Memoirs  of  Alexander  OcmipbelL  II.,  463,  464. 
286 


OF   THE   DISCIPLES   OF   CHRIST 

ministers  who  gave  a  mighty  impulse  to  the  cause 
of  the  '' Reformation. "  New  colleges,  high  schools, 
and  seminaries  were  springing  up  to  aid  in  the 
spread  of  the  new  movement.  The  churches,  know- 
ing their  debt  to  Campbell's  energy  and  foresight, 
felt  more  disposed  to  complete  the  endowment  of 
Bethany  College,  and  to  aid  in  the  formation  of 
new  ones.  But  so  anxious  were  they  to  secure 
Campbell's  labor  among  them,  that  they  usually 
made  a  visit  the  condition  of  a  subscription.  Thus, 
in  1852,  Missouri  promised  to  endow  a  chair  if  he 
would  make  another  tour  through  the  state.  This 
he  did.™ 

Bacon  College  was  a  forerunner  of  Bethany.  It 
had  been  rather  unexpectedly  founded  at  George- 
town, Kentucky,  in  1836.  Campbell  hesitated  with 
regard  to  Bethany  at  first,  for  he  did  not  wish  to 
divert  funds  from  Bacon  College.  The  latter  was 
moved  to  Harrodsburg  under  favorable  circum- 
stances, however,  in  1840 ;  hence  Bethany  was  estab- 
lished, and  with  its  foundation  the  real  movement 
for  education  among  the  Disciples  began.*"  Within 
the  next  twenty  years  several  schools  were  founded  ; 
among  the  number  were:  The  College  for  the  Edu- 
cation of  Orphan  Girls  at  Midway,  Kentucky,  in 
1849 ;  Hiram,  Hiram,  Ohio,  1850 ;  Butler,  Indian- 
apolis, Indiana,  1850;  Christian  College,  Columbia, 
Missouri,  1852;  Christian  University,  Canton,  Mis- 
souri, 1853    (this  is  said  to  be  the  first  college  in 


**  Richardson,  R.     Memoirs  of  Alexander  OcmipbeU,  II.,   595,   596. 
^rbid.,  II.,  648. 

287 


ORIGIN   AND   EARLY   HISTORY 

the  United  States  to  grant  to  women  all  the  privi- 
leges granted  to  men)  ;  Eureka,  Eureka,  Illinois, 
1855;  Oskaloosa,  Oskaloosa,  Iowa,  1856;  and  Ken- 
tucky University,  Lexington,  Kentucky.  The  latter 
was  formerly  Bacon  CoUege  and  Transylvania 
University."^  Transylvania  is  the  oldest  college 
west  of  the  Alleghenies.  It  really  began  its  course 
in  1798,  with  Washington,  John  Adams,  Aaron 
Burr,  and  Lafayette  as  contributors  to  the  first 
endowment  fund.  Henry  Clay  was  at  one  time  on 
its  faculty  and  Jefferson  Davis  was  a  student  within 
its  walls  for  four  years.^  With  the  growth  of 
schools,  which  was  much  more  rapid  after  the  Civil 
War,  though  clearly  apparent  before,  the  ministers 
and  workers  became  better  educated,  and  now  Dis- 
ciple clergy,  with  few  exceptions,  are  on  a  par  with 
any  others,  at  least  among  the  so  called  popular 
churches. 

The  last  method  of  propagating  doctrines  to  be 
considered  here  is  the  organized  missionary  work. 
Alexander  Campbell,  it  will  be  remembered,  was  at 
first  opposed  to  organized  missions,  but  he  was  big 
enough  to  change  his  mind  on  this  subject  as  he 
did  on  other  things,  for  instance,  Bible  schools,  a 
paid  clergy,  and  the  co-operation  of  the  various 
local  churches.  In  1849,  due  partly  to  his  influ- 
ence, the  American  Christian  Missionary  Society 
was  formed,   and  he  was  elected  president.     The 


«*  Moore,  W.  T.     Oomprehensive  Hiatoru,  of  the  Disciplea  of  Christ, 
462, 

^  Davis,  M.  M.     Restoration  Movement  of  the  Nineteenth  Oentiwry, 
200. 

288 


OF   THE   DISCIPLES   OF   CHRIST 

new  arganization  was  immediately  attacked  as  a 
society  with  a  ''money  basis,"  a  delegated  member- 
ship, and  the  beginning  of  an  apostasy  from  New 
Testament  Christianity.  The  article  of  the  consti- 
tution which  was  most  widely  condemned,  as  equiv- 
alent to  the  establishment  of  a  moneyed  aristocracy, 
read:  "The  society  shall  be  composed  of  annual 
delegates,  life  members,  and  life  directors.  Any 
church  may  appoint  a  delegate  for  an  annual  con- 
tribution of  $10 ;  and  $20  paid  at  one  time  shall  be 
requisite  to  constitute  a  member  for  life.'*** 

From  the  organization  of  this  society  until  his 
death  in  1866,  Campbell  was  actively  interested  in 
the  missionary  work,  was  president  of  the  organiza- 
tion most  of  the  time,  and  with  a  few  exceptions, 
delivered  the  annual  address.  The  first  missionary 
sent  out  of  the  country  was  a  Dr.  Barclay  to  Jeru- 
salem in  1850.  Missions  at  Liberia  and  Jamaica 
were  also  established  during  Campbell's  life  time, 
but  the  real  missionary  activity  of  the  Disciples  was 
a  later  development."  Nevertheless,  Campbell  helped 
to  stimulate  missionary  activity  by  his  addresses 
and  by  his  liberal  contributions.  Just  two  years 
before  his  death,  he  gave  the  copyright  of  his  hymn 
book  to  the  Missionary  Society." 

The  emphasis  placed  on  missionary  work  after 
1840  was  an  important  cause  of  the  rapid  growth  of 


^Special  Reports  of  the  Bureau  of  the  Oenetu,  Beligiotu  Bodies, 
1906,  Part  II.,  242. 

•*  Richardson,  R.     Memoirs  of  Alexander  OampbeU,  II.,  607. 
'^MiOennial  Bcurhinffer,  n.,  413-415. 

Id  289 


ORIGIN   AND   EARLY   HISTORY 

the  Disciples.  Since  the  Kentucky  union,  they  had 
been  making  tours  all  over  the  country.  In  1847, 
Campbell  advocated  his  views  in  England,  Ireland, 
and  Wales.~  The  spread  of  the  movement,  how- 
ever, was  not  limited  to  the  United  States  and 
England.  Campbell  himself  visited  Canada  and 
helped  organize  churches  there.  Even  earlier  than 
this,  May,  1846,  he  had  received  a  letter,  one  year 
and  six  weeks  in  transit  from  Nelson,  New  Zealand, 
teUing  of  the  organization  of  a  Christian  Church  in 
that  place." 

Although  foreign  missions  amounted  to  little  in 
the  early  period,  prior  to  Campbell's  death  in 
1866,  they,  nevertheless,  exercised  a  favorable  influ- 
ence on  the  church  at  home.  The  Bible  School  move- 
ment was  pushed,  and  state  missionary  societies 
were  formed.  The  Ohio  Society  was  organized  in 
1852,  the  Illinois  Society  in  1856,  and  the  New  York 
Society  in  1861."    New  life  came  to  the  Disciples, 


«» Richardson,  R.     Memovra  of  Alexander  OcmipbeU,  II.,   549-572. 

'"Millennial  Harbinger,  II.,  412. 

•8  In  the  years,  1868-1883  inclusive,  state  societies  were  formed 
in  Michigan,  Nebraska,  Iowa,  West  Virginia,  Virginia,  California, 
Maryland,  Georgia,  Oregon,  Wisconsin,  Pennsylvania,  Arkansas, 
North  Carolina,  Texas,  Colorado,  and  Kansas  (see  Moore,  W,  T.  Oom- 
prehensive  History  .  .   .  ,   451-458). 

The  Christian  Woman's  Board  of  Missions  was  founded  in  1874 
and  the  Foreign  Christian  Missionary  Society  in  the  following  year. 
These  helped  secxire  co-oi)eration,  but  until  recent  years  the  American 
Christian  Missionary  Society,  though  its  action  was  not  binding  on 
the  local  churches,  proved  the  most  effective  agency  in  securing  unity 
of  action  among  the  Disciples  of  Christ.  The  activity  of  this  society, 
however,  was  largely  limited  to  the  organization  of  churches,  the  sup- 
port of  pastors,  the  sending  out  of  evangelists,  the  distribution  of  heli>- 

290 


OF   THE   DISCIPLES   OF   CHRIST 

for  always  the  missionary  church  or  organization 
is  the  growing  organization.  The  inspired  writer 
must  have  thought  of  this  law  of  growth,  true  of 
individuals  as  well  of  organizations,  when  he  wrote: 
''There  is  that  scattereth  and  yet  increaseth;  and 

fill  tracts  and  the  publication  of  the  American  Home  Missionary ;  con- 
sequently an  increasing  number  of  Disciples  began  to  favor  a  general 
convention,  which  could  discuss  anything  relating  to  their  work.  This 
sentiment  led  to  the  formation  of  the  General  Convention  of  Churches 
of  Christ  at  Atlanta,  Georgia,  in  1914.  The  preamble  to  the  consti- 
tution read: 

"Whereas,  There  is  a  widespread  feeling  among  the  Disciples  of 
Christ  that  they  need  a  closer  unification  of  their  various  missionary, 
educational  and  benevolent  organizations,  and  a  more  general  fellow- 
ship of  the  Churches  of  Christ  in  all  co-operative  efforts  for  the  exten- 
sion of  the  Kingdom  of  God  in  the  world,  and  believing  that  this  unity 
and  fellowship  would  result  in  their  OAvn  greater  efficiency: 

'Therefore,  We  Members  of  Churches  of  Christ  in  convention  as- 
sembled, reaffirming  our  steadfast  adherence  to  the  independence  and 
autonomy  of  the  local  churches  and  inviting  the  fellowship  of  all  our 
sister  churches  in  the  accomplishment  of  these  ends,  do  adopt  the  fol- 
lowing constitution:" 

Article  II.  of  the  Constitution  read: 

"The  object  of  this  Convention  shall  be  to  promote  unity,  economy 
and  efficiency  among  all  the  philanthropic  organizations  of  the 
churches  of  Christ;  and  to  secure  equitable  representation  of  the 
churches  in  an  annual  convention  which  shall  receive  the  reports  of 
and  be  advisory  to  such  philanthropic  organizations,  thus  securing  a 
closer  co-operation  in  the  work  of  the  Kingdom  of  God." 

Each  church  is  allowed  to  appoint  one  representative,  with  an 
additional  representative  for  every  hundred  above  the  first  hundred, 
provided  that  no  church  has  more  than  five.  The  officers  are  presi- 
dent, three  vice-presidents,  recording  secretary,  corresponding  secre- 
tary, and  treasurer.  These,  with  eight  other  members,  form  the 
executive  committee.  Any  member  of  the  church  in  good  standing 
is  eligible  to  office.  The  constitution  can  be  altered  or  amended  by 
a  two-thirds  vote  of  the  members  present  and  voting  at  any  regular 
session  of  the  Convention,  provided  notice  in  writing  was  given  by 
the  Executive  Committee  or  any  fifteen  members  at  the  previous  an- 
nual convention  (see  the  American  Home  Missionary,  1915,  contain- 
ing The  Tear  Book  of  Ohu/rchea  of  (Jhrist,  43-45). 

291 


ORIGIN   AND    EARLY    HISTORY 

there  is  that  withholdeth  more  than  is  meet,  but  it 
tendeth  to  poverty.""  Truly  the  Disciples  of 
Christ  have  found  that  "bread  cast  upon  the 
waters"  returns  many  fold. 


"  Pr<yverbt  11 :  34. 


292 


OF   THE   DISCIPLES   OF   CHRIST 


IX 

DIFFICULTIES  AND  PROGRESS,  1830-1866 

DURING  this  period,  many  vexing  and  perplex- 
ing problems  came  up  for  consideration,  among 
them  being :  Mormonism,  the  name  of  the  new  move- 
ment, the  millennium,  the  Lunenburg  Letter,  the 
use  of  the  organ  in  the  church  service,  communion, 
slavery,  and  war. 

The  Mormon  question  for  a  while  appeared  very 
threatening  to  the  Disciples  because  it  carried  away, 
one  of  the  most  popular  preachers  in  the  Western 
Reserve,  Sidney  Rigdon,  to  whom  Alexander  Camp- 
bell had  paid  high  tribute,  and  for  whom  he  had 
secured  a  position  with  the  Pittsburg  church/  Rig- 
don accompanied  Campbell  to  Kentucky  when  the 
latter  debated  with  MacCalla.^  He  was  also  on  inti- 
mate terms  with  Walter  Scott,  and  in  1824,  their 
two  churches,  both  in  Pittsburg,  were  united.'  This 
intimacy  with  Campbell  and  Scott  appears  to  have 
continued  until  1830,  when  the  Mormons  sent  an 
embassy  with  the  intention  of  winning  Rigdon  over 
to  their  side.    This  was  not  difficult.    In  fact,  some 


*  Richardson,  B.     Mennoire  of  Aleaander  Oam/pheJL,  II.,  44-47. 
^Ihid.,  II.,  71. 
« Ibid.,  II.,  99. 


ORIGIN   AND    EARLY   HISTORY 

writers  declare  that  he  came  into  possession  of  the 
Spaulding  manuscript,  and  deliberately  altered  it 
to  suit  his  purposes/  Such  a  supposition,  neverthe- 
less, is  not  necessary  in  order  to  give  a  satisfactory 
explanation  of  Rigdon's  apostacy.  Though  a  fluent 
and  captivating  speaker,  he  was  jealous  of  others 
and  intensely  ambitious.  He  knew  also  that  he 
was  not  fully  trusted  by  the  Disciples.  Again,  he 
was  extremely  imaginative  and  possessed  of  a  high 
degree  of  credulity,  living  in  expectation  of  some 
great  event."  Moreover,  he  was  angry  at  Thomas 
Campbell's  successful  opposition  at  Austintown  to 
his  common  property  scheme,  which  he  declared  was 
part  of  the  ancient  Gospel  as  exhibited  in  the  latter 
part  of  the  second  chapter  of  Acts.^  Campbell,  in 
opposition,  argued  as  follows: 

1.  The  ** community  system"  in  the  second  chap- 
ter of  Acts  was  formed  not  to  make  property,  but 
to  consume  it,  under  certain  special  circumstances 
attending  that  case. 

2.  The  case  of  AnaniEis  and  Sapphira  ended  the 
matter. 

3.  Various  passages  in  Corinthians  and  else- 
where, asking  contributions  for  benevolent  objects, 
show  that  a  community  system  did  not  prevail 
among  the  primitive  churches.^ 


*  Richardson,  R.  Memoirs  of  Alexander  Oamphell,  II.,  344,  345, 
also  Moore,  W.  T.     OomprehenHve  History  of  Disciples,  300,  301. 

^  Hayden,  A.  S.  History  of  the  Disciples  in  the  Western  Reserve, 
209. 

•IhieL,  209. 

^Ibid.,  299. 

294 


OF   THE   DISCIPLES   OF   CHRIST 

In  addition  to  the  above  causes,  Parley  P.  Pratt, 
an  intimate  friend  of  Rigdon's,  had  been  converted 
by  the  Mormons/  For  all  of  these  reasons,  the>ii, 
when  Pratt,  Oliver  Cowdery,  and  two  others  visited 
Rigdon,  he  was  won  over  after  a  little  opposition. 
On  the  next  Sunday,  Rigdon  failed  in  his  attempt 
to  preach  at  Elirtland.  Cowdery  and  Pratt  did 
most  of  the  talking.  On  the  same  day,  Rigdon  and 
his  wife,  with  many  of  the  church  members,  were 
baptized  into  the  new  faith.  Rigdon  then  spent 
about  two  months  with  Smith,  receiving  '*  revela- 
tions," preaching,  and  urging  people  to  accept  the 
new  religion.' 

Aside  from  Rigdon,  Pratt,  and  Orson  Hyde,  the 
last  two  young  and  little  known,  no  Disciple  preach- 
ers accepted  Mormonism,  and  save  at  Kirtland, 
Hiram,  and  Mantua,  few  Disciples.  In  these  places, 
Rigdon 's  popularity  gave  the  movement  quite  a 
hold.  In  other  regions,  however.  Disciple  ministers 
succeeded  in  checking  the  new  church.  Thomas 
Campbell  spent  much  of  the  winter  in  Mentor  and 
vicinity  in  combating  the  movement." 

Occasionally,  nevertheless,  the  admiration  for 
Rigdon  carried  members  into  the  new  organization 
in  spite  of  everything  that  could  be  done.  Thus  at 
Mantua,  Oliver  Snow  and  his  family,  Symonds 
Ryder,  Ezra  Booth,  and  others  received  the  **New 


8  Hayden,  A.  S.     History  of  the  Disciples  in  the  Western  Reserve, 
210. 

*Ihid.,    210-214. 
"  lUd.,  216-220. 


ORIGIN   AND   EARLY   HISTORY 

Dispensation.'*  Eliza  Snow,  afterwards  known 
among  the  Mormons  as  the  ** Poetess,"  led  the  way 
for  six  or  seven  others.  Two  of  these  were  later 
restored.  Symonds  Ryder  soon  regained  his  former 
position  of  influence  among  the  Disciples.  His  rela- 
tions with  the  Mormons  were  very  interesting.  Ezra 
Booth,  of  Mantua,  a  Methodist  minister  of  more 
than  ordinary  culture,  with  his  wife,  a  Mr.  and 
Mrs.  Johnson,  and  other  citizens  visited  Smith  at 
his  home  in  Kirtland,  in  1831.  During  the  inter- 
view, conversation  turned  to  the  subject  of  super- 
natural gifts  such  as  were  conferred  in  apostolic 
days.  Some  one  remarked:  **Here  is  Mrs.  Johnson 
with  a  lame  arm;  has  God  given  any  power  to  men 
now  on  earth  td  cure  her  ? "  "  A  few  minutes  later, 
when  the  conversation  had  changed  in  another 
direction.  Smith  rose,  walked  across  the  room,  took 
Mrs.  Johnson  by  the  hand  and  said  in  the  most 
solemn  and  impressive  manner:  *' Woman,  iu  the 
name  of  the  Lord  Jesus  Christ,  I  command  thee  to 
be  whole, ' '  "*  and  at  once  left  the  room.  Hayden 
continued  the  account  thus: 

''The  company  were  awestrieken  at  the  infinite  presump- 
tion of  the  man  and  the  calm  assurance  with  which  he  spoke. 
The  sudden  mental  and  moral  shock — ^I  know  not  how  better 
to  explain  the  well  attested  fact — electrified  the  rheumatic 
arm — Mrs.  Johnson  at  once  lifted  it  up  with  ease,  and  on 
her  return  home  the  next  day  she  was  able  to  do  her  wash- 
ing without  difficulty  or  pain. ' '  " 


"  Hayden,  A.  S.     History  of  £ke  Disdplet  in  the  WetUm  Beeeroe, 
250. 

^Ihid.,  250. 

""**••  ^^-  296 


OF   THE   DISCIPLES   OF   CHRIST 

Soon  after  this  incident,  Booth  preached  in 
Ryder's  church  at  Hiram  jind  made  quite  an  im- 
pression. A  little  while  afterwards,  Ryder  went  to 
Kirtland  to  hear  for  himself,  and  apparently  re- 
jected the  claims  of  Mormonism.  A  short  time 
later,  however,  he  read  in  a  newspaper  an  account 
of  the  destroying  of  Peking,'*  and  he  remembered 
that  six  weeks  before  a  young  Mormon  girl  had 
predicted  the  destruction  of  that  city.  Soon  after 
this,  he  publicly  declared  his  adhesion  to  the  Mor- 
mon faith.  Nevertheless,  he  appeared  to  have 
doubts  stUl,  for  he  and  Ezra  Booth,  an  intimate 
friend,  vowed  that  '*they  would  faithfully  aid  each 
other  in  discerning  the  truth  or  the  falsity  of  the 
new  doctrine."  " 

In  a  short  time,  the  latter  was  commissioned  to 
go  to  Missouri  to  explore  the  promised  land  and 
lay  the  foundations  of  new  Zion.  Ryder  was  in- 
formed that,  by  a  special  revelation,  he  had  been 
appointed  and  commissioned  an  elder  in  the  Mor- 
mon Church.  To  his  great  perturbation,  however, 
his  name  was  misspelled  in  the  commission.  ''Was 
the  Holy  Spirit  so  fallible  as  to  fail  in  orthogra- 
phy?" he  asked  himself.  Beginning  with  this,  he 
re-examined  the  ground  upon  which  he  stood.     In 


^*  It  seems  jxjssible  that  Hayden  is  in  error  on  this  point,  and  that 
"Pekingr"  should  read  "Warsaw."  The  writer  examined  several  his- 
tories of  China,  and  not  one  mentioned  the  destruction  of  Peking  in 
1831,  although  a  rebellion  was  going  on  then,  Warsaw,  however,  was 
wrested  from  the  Poles  after  desperate  fighting  early  in  1831  (see 
Hazen,  C.  D.     Europe  Since  1815,  109). 

"  Hayden,  A.  S.  History  of  the  Disciples  in  the  Western  Reserve, 
251. 

297 


ORIGIN    AND    EARLY    HISTORY 

the  meantime,  his  friend  Booth,  on  his  pilgrimage 
to  Missouri,  had  been  passing  through  a  similar 
experience  of  disillusionment.  "When  the  two  met, 
about  September  1,  1831,  the  first  question  from 
each  was,  ''How  is  your  faith?",  and  the  first  look 
showed  that  the  spell  was  broken.  Many  citizens 
of  Hiram  had  accepted  the  doctrines  of  Smith  and 
Eigdon,  but  the  work  of  Ryder  and  Booth  went  far 
to  turn  the  tide  and  lead  back  many  who  were 
drifting  on  its  current."  When  A.  S.  Hay  den  was 
preparing  the  history  often  referred  to  in  this  book, 
he  wrote  to  Ryder  for  information  concerning  the  ad- 
vent of  Mormonism.  Since  the  man  addressed  was 
in  intimate  touch  with  the  movement,  it  seems  advis- 
able to  give  a  rather  full  quotation  from  his  reply: 

"Dear  Brother  Hayden: 

**....  To  give  particulars  of  the  Mormon  excitement 
of  1831  would  require  a  volume — a  few  words  must  suffice. 
It  has  been  stated  that  from  the  year  1815  to  1835,  a  period 
of  twenty  years,  'all  sorts  of  doctrine  by  all  sorts  of  preach- 
ers had  been  pled;'  and  most  of  the  people  of  Hiram  had 
been  disposed  to  turn  out  and  hear.  This  went  by  the 
specious  name  of  *  Liberal.'  The  Mormons  in  Kirtland, 
being  informed  of  this  peculiar  state  of  things,  were  soon 
prepared  for  the  onset. 

"In  the  winter  of  1831  Joseph  Smith,  with  others,  had 
an  appointment  in  the  south  school-house,  in  Hiram.  Such 
was  the  apparent  piety,  sincerity  and  humility  of  the  speak- 
ers, that  many  of  the  hearers  were  greatly  affected,  and 
thought  it  impossible  that  such  preachers  should  lie  in  wait 
to  deceive. 


"  Hayden,  A.  S.     History  of  the  DigeipUa  in  the  Weetem  Reserve, 
250. 

298 


OF   THE   DISCIPLES   OF   CHRIST 

'*  During  the  next  spring  and  summer  several  converts 
were  made,  and  their  success  seemed  to  indicate  an  imme- 
diate triumph  in  Hiram.  But  when  they  went  to  Missouri 
to  lay  the  foundation  of  the  splendid  city  of  Zion,  and  also 
of  the  temple,  they  left  their  papers  behind.  This  gave 
their  new  converts  an  opportunity  to  become  acquainted  with 
the  internal  arrangement  of  their  church,  which  revealed 
to  them  the  horrid  fact  that  a  plot  was  laid  to  take  their 
property  from  them  and  place  it  under  the  control  of  Joseph 
Smith  the  prophet.  This  was  too  much  for  the  Hiramites, 
and  they  left  the  Mormonites  faster  than  they  had  ever 
joined  them,  and  by  fall  the  Mormon  church  in  Hiram  was 
a  very  lean  concern. 

''But  some  who  had  been  the  dupes  of  this  deception, 
determined  not  to  let  it  pass  with  impunity ;  and,  accordingly, 
a  company  was  formed  of  citizens  from  Shalersville,  Gar- 
rettsville,  and  Hiram,  in  March,  1832,  and  proceeded  to 
headquarters  in  the  darkness  of  night,  and  took  Smith  and 
Rigdon  from  their  beds,  and  tarred  and  feathered  them  both, 
and  let  them  go.  This  had  the  desired  effect,  which  was  to 
get  rid  of  them.     They  soon  left  for  Eartland. 

''All  who  continued  with  the  Mormons,  and  had  any 
property,  lost  all;  among  whom  was  John  Johnson,  one  of 
our  most  worthy  men;  also,  Esq.  Snow,  of  Mantua,  who  lost 
two  or  three  thousand  dollars.  Symonds  Ryder. ' '  " 

In  concluding  this  topic,  a  word  may  be  in 
place  with  regard  to  the  fortunes  of  Mormonism. 
Immediately  after  the  publication  of  the  Book  of 
Mormon,  Smith  organized  the  **  Church  of  Latter 
Day  Saints*'  at  Palmyra,  and  sent  forth  his  "apos- 
tles ' '  to  eonvert  the  world.  The  effect  on  the  Dis- 
ciples of  Christ  has  already  been  indicated.     Other 


"  Hayden,  A.  S.     History  of  tlie  Diseiplea  in  the  Western  Reserve^ 
221. 

299 


ORIGES[   AND   EARLY   fflSTORY 

churches  suffered  also,  for  many  proselytes  WBre 
won  to  the  new  religion  in  northern  Ohio.  Most  of 
these  were  ignorant  and  superstitious,  but  some,  it 
must  be  admitted,  were  persons  of  intelligence.  A 
temple  was  erected  at  Kirtland,  and  a  bank  was 
established  there.  So^i,  however,  the  Mormons 
found  it  necessary  to  emigrate  to  Independence, 
Missouri.  From  there,  largely  increased  in  num- 
bers, they  were  driven  to  Illinois,  where  they 
erected  another  temple  and  built  the  city  of  Nauvoo. 
Trouble  with  the  citizens  of  Illinois  resulted  in  the 
murder  of  Smith,  and  the  journey  to  Utah,  where 
the  Mormons  created  a  magnificent  city  and  erected 
a  wonderful  temple.  After  the  death  of  Smith, 
Rigdon  and  Brigham  Young  disputed  the  leader- 
ship; Young,  the  more  competent  man,  won.  Rig- 
don was  expelled  from  the  community  and  retired 
to  the  interior  of  New  York,  in  which  state  he  lived 
in  comparative  obscurity." 

A  second  question  was  that  of  the  name  for  the 
movement.  Most  of  the  people  in  it  recognized  any 
New  Testament  term  as  valid, — thus  '*  Church  of 
God,"  ** Churches  of  Christ, '*  *' Christian"  and 
"Disciples"  were  admitted;  but  the  emphasis  was 
placed  on  the  last  two.  The  people  in  the  West 
generally  favored  the  term  ''Christian,"  whereas 
those  in  the  older  districts  of  the  East  usually 
favored,  ''Disciples  of  Christ."  The  same  prefer- 
ence still  holds  in  these  sections,  but  the  terms  are 


'^  Bichardson,  B.     Memoirs  of  Alexander  OcmvpbeU,  II.,   846*848. 
300 


OF   THE   DISCIPLES   OF   CaaRIST 

often  used  interchangeably.  Most  Disciples  will 
recognize  the  name  **  Christian ;' '  in  fact,  many  of 
them  prefer  it.  Writers  of  the  Christian  Connec- 
tion, however,  as  M.  T.  Morrill,  J.  J.  SummerbeU, 
0.  B.  Whitaker,  and  J.  F.  Burnett,  deny  the  right 
of  the  Disciples  to  that  name,  and  quote  exten- 
sively from  Alexander  Campbell  in  proof  of  their 
assertions.  They  forget,  apparently,  that,  while 
CampbeU  is  considered  the  greatest  leader  of  the 
Disciples,  he  is  not  regarded  as  their  founder  or  as 
the  maker  of  their  theology.    Morrill  wrote : 

".  .  .  .  Thousands  of  people  in  our  land  never  heard 
of  the  Christians,  and  hundreds  are  confusing  the  Chris- 
tians with  the  Disciples  of  Christ;  indeed,  in  some  parts  of 
the  country  the  Disciples  themselves  can  hardly  make  the 
distinction,  and  do  not  know  exactly  why  they  are  calling 
themselves  the  'Christian  Church/  Their  writers  are  claim- 
ing Stone  and  Purviance  and  O 'Kelly  and  Haggard  as 
founders  of  their  sect.  .  .  .  This  volume  should  aid  in  dis- 
pelling all  confusion,  informing  the  Christians  about  them- 
selves, informing  the  Disciples  that  the  Christian  denomina- 
tion was  organized  a  quarter  of  a  century  before  the  Disciples 
were,  and,  finally,  giving  the  public  knowledge  of  a  denomina- 
tion that  early  played  a  remarkable  part  in  the  religious 
history  of  America. ' '  " 

On  this  point,  SummerbeU  said :  * '  In  some  places 
the  Disciples  take  the  same  name  Christian,  and 
since  members  of  the  Christians  join  them  under 
the  influence  of  that  name,  they  cling  to  it  after- 
wards,''"  and  again:  **The  Disciples  answer  to  the 


History  of  the   Ohristian  Denomination  in  America,  Foreword. 
I%e  Ohrigtians  and  Diadplea,  2. 

301 


ORIGIN   AND   EARLY   HISTORY 

name  'Church  of  Christ,'  or  'Churches  of  Christ,' 
to  the  name  'Christian,'  to  the  name  'Disciple,'  to 
the  name  'Reformers,'  etc.,  all  good  names;  but 
they  were  definitely  named  by  their  founder  'Dis- 
ciples of  Christ.'""  Whitaker  wrote:  "Their 
movement  began  in  a  spirit  of  proselyting,  which 
spirit  has  largely  characterized  their  subsequent 
history — probably  no  one  thing  has  so  well  served 
them  in  this  purpose  as  has  their  unjustifiable  use 
of  the  name  *  Christian  Church. '  "  "  Burnett  made 
similar  statements  and  quoted  extensively  from 
Alexander  Campbell's  writings  to  show  that  he 
favored  the  term  "Disciples  of  Christ,"  but  he 
also  quoted  from  Stone  to  show  that  the  latter 
favored  the  term  ' '  Christian. "  ** 

This  disagreement  between  the  greatest  leaders  of 
the  "Reformation"  accounts  for  the  prevalence  of 
the  two  names.  0 'Kelly,  Jones,  and  Stone,  as  pre- 
viously mentioned,  used  the  term  "Christian."  Be- 
cause of  this,  Campbell  and  many  of  his  immediate 
followers  opposed  the  use  of  that  designation. 
Stone,  although  the  most  liberal  of  the  great  lead- 
ers, considered  Campbell  and  others  worthy  of 
blame  for  "rejecting  the  name  Christian,  as  a  fam- 
ily name,  because  the  old  Christians  had  taken  it 
before  them.""  He  thought  that  the  name  "Chris- 
tian" was  given  by  divine  authority  and  ought  to 


21  The  GhrisHans  and  Disciples,  3. 

**  Vital  Distinctions  between  OTiristians  and  Cam/pheUUes,  14,   15. 

^  Origin  and  Principles  of  Ohrigticns,  22-32. 

•*  Rogers,  J.  E.     OanM  Ridge  Meeting  Eotue,  Avtohiogra/pTvy,  203. 

302 


OF   THE   DISCIPLES   OF   CHRIST 

be  considered  tlie  distinguisliing  title  of  every  fol- 
lower of  Christ;  in  this  view,  Thomas  Campbell 
agreed.""  Advocates  of  the  term  ** Christian"  made 
a  very  extensive  use  of  Acts  11 :  26.  A  writer  in 
the  Christian  Baptist,  apparently  Thomas  Camp- 
bell under  the  pen  name  of  Theophilus,  referred  to 
this  passage  in  claiming  a  divine  origin  for  the 
name.    He  said: 

''It  was  to  be  the  name,  the  only  distinguishing  name  of 
the  Messiah ^s  people;  therefore,  it  was  meet  that  it  should 
be  imposed  by  himself — ^that  'the  mouth  of  the  Lord'  should 
name  it.  Again,  its  perpetuity  was  to  be  equal  to  its  extent ; 
for  as  this  important  name  was  to  cover  or  include  the  whole 
of  Christ's  people  co-existing  upon  earth  at  any  one  time, 
so  it  was  to  continue  to  the  end  of  time — 'so  shall  your  seed 
and  your  name  remain.'  Again,  it  was  to  answer  the  most 
important  ends  to  the  subjects;  it  was  to  absorb  and  oblit- 
erate for  ever  all  names  of  partial  distinction  in  the  grand 
republic  of  religion  and  morals;  and  thus  to  unite  iu  one 
grand  religious  community,  without  distinction,  the  whole 
human  family  under  Christ — we  mean  as  many  of  all  nations 
as  should  believe  in  his  name.  Accordingly  we  find  this 
nume  first  given  to  the  disciples  at  Antioch,  in  Syria,  shortly 
after  the  gospel  had  been  first  preached  to  mere  Gentiles, 
in  Cesaria,  in  the  house  of  Cornelius;  the  immediate  conse- 
quence of  which,  as  appears,  was  the  exhibition  of  the  gos- 
pel to  the  citizens  of  Antioch,  without  distinction  of  Jew 
or  Gentile;  and  that  with  great  success  among  the  latter. 
See  Acts  XI,  19-24.  Now  for  the  first  time,  a  great  and 
mixed  multitude,  but  chiefly  Gentiles,  were  converted  in  the 
same  city,  and  became  to-gether  disciples  of  the  same  Lord. 
Now  was  the  time,  the  precise  time,  when  a  new  and  appro- 
priate name  became  necessary  in  order  to  unite  these  hitherto 


"  Richardson,  B.     Memoirs  of  Alexander  OeemphOl,  n.,  871. 
303 


ORIGIN   AND    EARLY    HISTORY 

dissociated  and  jarring  characters  into  one  associate  body: 
a  name,  too,  of  such  powerful  import,  as  might  supersede 
and  bury  forever  all  offensive  recollection  of  former  hateful 
distinctions.  Now  we  see  that  it  was  at  this  critical  junc- 
ture, this  precise  point  of  time,  and  not  before,'  while  disci- 
pleship  was  confined  to  the  Jews,  and  their  religious  pros- 
elytes only;  for  these  were  already  united  in  the  religion 
of  Moses.  See,  reader,  the  wise  and  gracious  management 
of  the  divine  economy,  and  that  the  Lord  does  nothing  in 
vain!  Well  might  the  apostle  say,  that,  'in  the  exceeding 
riches  of  his  grace,  he  has  abounded  towards  us  in  all  wisdom 
and  prudence. '  "  ^ 

Alexander  Campbell  stood  on  the  opposite  side 
of  the  question.  He  favored  the  term  ''Disciples 
of  Christ"  for  the  following  reasons: 

1.,  It  was  more  ancient. 

2.  It  was  more  descriptive. 

3.  It  was  more  Scriptural. 

4.  It  was  more  unappropriated. 

With  regard  to  the  first  point,  he  declared  that 
the  term  ''Christian"  was  used  for  the  first  time 
at  Antioch.  He  said  that  those  who  from  the  day 
of  Pentecost  had  been  known  throughout  Judea, 
Galilee,  and  Samaria  as  Disciples  of  Christ,  were 
several  years  later  at  Antioch  first  called  Christians. 
In  the  second  place,  he  argued: 

'*  Germans,  Franks,  Greeks,  Romans,  Americans,  Colum- 
bians, Jeffersonians,  etc.,  do  not  describe  the  persons  who 
bear  their  names;  for  they  are  not  supposed  to  be  the 
pupils  of  such  men.  Might  not  a  stranger,  an  alien,  imagine 
that  Chrisiian  like  Americcm  or  Boman,  had  some  reference 


*"The  Ohrigtian  Bccptiti,  December  6,  1824. 
304 


OF   THE   DISCIPLES   OF   CHRIST 

to  country  or  some  benefactor,  or  some  particular  circum- 
stance, rather  than  scholarship!  Disciples  of  Christ  is,  then, 
a  more  descriptive  and  definite  designation  than  Chris- 
tian. ^'^ 

In  the  third  place,  Campbell  declared  that  the 
word  ** Christian"  occurred  only  twice  in  the  Book 
of  Acts — used  by  the  Antiochians  and  by  King 
Agrippa,  whereas  the  word  "Disciples"  was  used 
over  thirty  times.  Again,  he  pointed  out  that  Luke 
often  used  the  terms  ''brethren"  and  ''Disciples," 
but  never  ' '  Christians, ' '  and  that  in  all  the  epistles 
the  word  was  used  only  once,  and  then  under  cir- 
cumstances which  made  it  evident  that  the  term 
was  used  by  enemies  rather  than  by  friends.  For 
these  reasons,  Campbell  believed  the  name  "Disci- 
ples" much  more  Scriptural.  Lastly,  he  considered 
the  term  much  more  unappropriated.  Unitarians, 
Arians,  and  other  sects,  he  declared,  were  zealous 
for  the  name  "Christian,"  while  the  Eeformers 
were  the  only  people  fairly  and  indisputably  using 
the  title  "Disciples  of  Christ."    Said  he: 

''Were  I,  or  any  brother,  to  traverse  much  of  New  York, 
New  England,  and  some  other  sections,  and  call  ourselves 
Christians,  as  a  party  name,  we  should  be  admitted  by  all 
Unitarians  and  rejected  by  aH  of  a  different  belief.  One 
party  would  fraternize  with  us,  while  the  others  would 
repudiate  us  and  unchurch  us,  because  of  our  supposed 
Unitarianism,  Arianism,  etc.  For  this  reason  we  prefer  an 
unappropriated  name,  which  is  indeed  neither  more  nor  less 
than  the  Scriptural  equivalent  of  Christian;  for  who  were 
called   Christians   first   at   Antioehf      They   had    a   prior — a 


>"  MiOennial  Harhmger,  n.,  871,  872. 
20  305 


ORIGIN   AND    EARLY    HISTORY 

more  ancient  name.  They  were  called  Disciples.  Disciples 
of  Whom?  Of  Christ.  Disciples  of  Christ  is,  then,  a  more 
ancient  title  than  Christian,  while  it  fully  includes  the  whole 
idea.  It  is,  then,  as  divine,  as  authoritative  as  the  name 
Christian,  and  more  ancient. ' '  ^ 

Another  question  of  intense  interest  to  some 
people,  especially  to  Walter  Scott,  whom  Campbell 
regarded  as  next  to  his  father  his  **most  cordial 
and  indefatigable  fellow  laborer  in  the  origin  and 
progress  of  the  present  reformation ' ' "  was  the 
millennium.  Hopes  for  the  coming  of  the  millen- 
nium were  largely  based  on  the  wonderful  success 
which  had  been  attending  the  Gospel  plea.  People 
of  all  religious  beliefs  were  flocking  to  the  flag 
unfurled  by  Scott  and  others.  The  evangelist  of 
the  Mahoning  Association,  in  common  with  a  few 
ministers  of  a  like  ardent  temperament,  cherished 
the  hope  that  the  erroneous  religious  systems  would 
be  quickly  overthrown,  that  the  happy  millennial 
period  would  be  speedily  ushered  in,  that  the  Gos- 
pel would  triumph,  and  Christ's  prayer  for  unity 
would  be  realized.  Campbell  shared  to  some  extent 
in  these  hopes,  but  he  anticipated  the  difficulties 
more  than  Scott  did.**  Moreover,  he  did  not  want 
any  fond  anticipations  to  interfere  with  the  actual 
work  of  spreading  the  Gospel;  hence  he  threw  a 
restraining  influence  over  his  impetuous  colleague, 
who  had  written  two  articles  on  the  subject  for  the 


'» Millennial  Hcurbvnger,  II.,   871. 

^Ihid.,  II.,  548. 

*>  Richardson,  R.     Memoira  of  Aleaander  Oam/pbeKl,  II.,  225. 

306 


OF   THE   DISCIPLES   OF   CHRIST 

Christian  Baptist  under  the  pen  name  of  Philip.*^ 
Campbell  did  not  presume  to  fix  any  very  definite 
period  for  the  coming  of  Christ,  because  he  did  not 
consider  it  consistent  with  '^Eeformation"  princi- 
ples to  assert  dogmatically  any  position  on  a  dis- 
puted point.  Since  the  subject  was  of  great  inter- 
est to  many,  however,  particularly  to  Walter  Scott, 
and  since,  moreover,  he  intended  to  take  up  the 
Scriptures  relating  to  the  matter,  he  determined 
to  call  the  successor  to  the  Christian  Baptist  the 
Millennial  HarhingerJ^ 

In  every  organization,  apparently.  Liberals  and 
Conservatives  are  found.  Churches  do  not  form 
exceptions.  The  division  among  the  Disciples  of 
Christ  was  precipitated  by  the  so-called  **  Lunen- 
burg Letter, ' '  which  read  in  part : 

Lunenburg,  July  8th,  1837. 

"Dear  Brother  Campbell: — I  was  much  surprised  to-day, 
while  reading  the  Harbmger,  to  see,  that  you  recognize  the 
Protestant  parties  as  Christians.  You  say,  you  'find  in  all 
Protestant  parties  Christians/ 

''Dear  brother,  my  surprise,  and  ardent  desire  to  do  what 
is  right,  prompt  me  to  write  to  you  at  this  time.  I  feel  weU 
assured,  from  the  estimate  you  place  on  the  female  char- 
acter, that  you  will  attend  to  my  feeble  questions  in  search 
of  knowledge. 

"Will  you  be  so  good  as  to  let  me  know  how  any  one 
becomes  a  Christian?  What  act  of  yours  gave  you  the  name 
of  Christian?  At  what  time  had  Paul  the  name  of  Christ 
called    on   him?     At   what   time    did   Cornelius    have   Christ 


«iJuly  6,   1826,   and  September  7,   1826. 

**  Richardson,  R.     Memoirs  of  Alexander  OcempheU,  II.,  802,  803. 

307 


ORIGIN    AND    EARLY    HISTORY 

named  on  himf  Is  it  not  through  this  name  we  obtain 
eternal  lifef  Does  the  name  of  Christ,  or  Christian,  belong 
to  any  but  those  who  believe  the  gospel,  repent,  and  are 
buried  by  baptism  into  the  death  of  Christ  V" 

Campbell  did  not  answer  these  questions  one  by 
one,  but  he  did  go  to  the  main  point.    He  said: 

''In  reply  to  this  conscientious  sister,  I  observe  that  if 
there  be  no  Christians  in  the  Protestant  sects,  there  are 
certainly  none  among  the  Romanists,  none  among  the  Jews, 
Turks,  Pagans;  and  therefore  no  Christians  in  the  world 
except  ourselves,  or  such  of  us  as  keep,  or  strive  to  keep, 
all  of  the  commandments  of  Jesus.  Therefore,  for  many 
centuries  there  has  been  no  church  of  Christ,  no  Christians 
in  the  world;  and  the  promises  concerning  the  everlasting 
Icmgdom  of  Messiah  Jiave  failed,  and  the  gates  of  hell  have 
prevailed  agamst  his  church!  This  cannot  be;  and  there- 
fore there  are  Christians  among  the  sects.  '"* 

Continuing,  he  defined  a  Christian  as  any  one 
"that  believes  in  his  heart  that  Jesus  of  Nazareth 
is  the  Messiah,  the  Son  of  God;  repents  of  his  sins, 
and  obeys  him  in  all  things  according  to  his  meas- 
ure of  knowledge  of  his  will.*'"    Again,  he  wrote: 

"Should  I  find  a  Pedobaptist  more  intelligent  in  the 
Christian  Scriptures,  more  spiritually  minded  and  devoted  to 
the  Lord  than  a  Baptist,  or  one  immersed  on  a  profession 
of  the  ancient  faith,  I  could  not  hesitate  a  moment  in  giv- 
ing the  preference  of  my  heart  to  him  that  loveth  most. 
Did  I  act  otherwise  I  would  be  a  pure  sectarian,  a  Pharisee 
among  Christians.     Still  I  will  be  asked,  How  do  I  know 


''Miaenniai  Harbinger,  U.,  879. 
»^Ihid.,  II.,  379. 
»  JWd.,  n.,  880. 

308 


OF   THE   DISCIPLES    OF   CHRIST 

that  any  one  loves  my  Master  but  by  his  obedience  to  his 
commandments  f  I  answer,  in  no  other  way.  But  mark,  I 
do  not  substitute  obedience  to  one  commandment,  for  uni- 
versal or  even  for  general  obedience.  And  should  I  see  a 
sectarian  Baptist  or  a  Pedobaptist  more  spiritually  minded, 
more  generally  conformed  to  the  requisitions  of  the  Mes- 
siah, than  one  who  precisely  acquiesces  with  me  in  the  theory 
or  practice  of  Immersion  as  I  teach,  doubtless  the  former, 
rather  than  the  latter,  would  have  my  cordial  approbation 
and  love  as  a  Christian.  So  I  judge,  and  so  I  feel.  It  is 
the  image  of  Christ  the  Christian  looks  for  and  loves;  and 
this  does  not  consist  in  being  exact  in  a  few  items,  but  in 
general  devotion  to  the  whole  truth  as  far  as  known. ' ' " 

Campbell  considered  it  possible  for  a  person  to 
have  the  inward  baptism  without  the  outward.  A 
person  then  who  misapprehended  the  outward  form 
of  baptism,  but  submitted  according  to  his  view  of 
it  might  have  the  inward  baptism.  In  spite  of  cer- 
tain iconoclastic  views,  he  was  liberal.  Thus,  in  the 
debate  with  Bishop  PurceU,  1837,  he  had  said: 

''No  good,  no  religious,  moral  or  virtuous  man,  can 
perish  through  our  views  or  principles.  Our  theory  thunders 
terror  to  none  but  the  self-condemned.  Human  responsi- 
bility, in  my  views  and  doctrines,  always  depends  upon,  and 
is  measured  by,  human  ability.  It  is  so,  certainly,  under  the 
gospel.  The  man  bom  blind  will  not  be  condemned  for  not 
seeing,  nor  the  deaf  for  not  hearing.  The  man  who  never 
heard  the  gospel,  cannot  disobey  it;  and  he  who,  through 
any  physical  impossibility,  is  prevented  from  any  ordinance, 
is  no  transgressor.  It  is  only  he  who  knows,  and  has  power 
to  do,  his  Master's  will,  that  shall  be  punished  for  dis- 
obedience. None  suffer,  in  our  views,  but  those  who  are 
wilfully    ignorant,    or    negligent    of    their    duty.      Natural 


'^  MiOennidl  Harbinger,  H.,  880. 
309 


ORIGIN   AND    EARLY    HISTORY 

ability,  time,  place,  and  circumstances  are  all  to  be  taken 
into  account;  and  none  but  those  who  sin  against  these, 
are,  on  our  theory,  to  perish  with  an  everlasting  destruction, 
'from  the  presence  of  the  Lord,  and  from  the  glory  of  his 
power.  ^  '"' 

This  opinion,  that  there  were  Christians  among 
the  sects,  led  to  much  criticism  of  Campbell  by 
those  who  were  narrow  and  exclusive.  The  narrow 
or  strict  party  held  that  since  baptism  was  for  the 
remission  of  sins  and  only  immersion  was  baptism, 
those  who  had  not  been  immersed  were  still  in  their 
sins  and  unsaved.  The  discussion  developed  among 
the  Disciples  two  different  parties;  a  narrow  literal 
party  and  a  liberal  spiritual  one.  The  first  identi- 
fied the  true  Christian  Church  by  such  external 
marks  as  creed,  worship,  organization,  and  disci- 
pline. To  this  party  the  true  Christian  was  the 
one  in  fellowship  with  the  order  of  things.  The 
strict  party  almost  went  so  far  as  to  declare  that 
no  one  could  be  saved  outside  of  a  church  organized 
according  to  the  primitive  model  in  external  fea- 
tures. Campbell  and  other  leaders,  however,  arrayed 
themselves  on  the  side  of  a  broader,  and  more  spir- 
itual conception.'"     Campbell  wrote: 

''I  circumscribe  not  the  Divine  philanthropy — the  Divine 
grace.  I  dare  not  say  there  is  no  salvation  in  the  church 
of  Rome,  or  that  of  Constantinople;  though,  certainly,  Prot- 
estants do  not  regard  them  as  churches  builded  upon  the 
foundation  of  apostles  and  prophets,  Jesus  Christ  being  the 


"  Mxaennial  Harbinger,  11.,  383. 
"Gates,  E.     Disciples  of  Christ,  232-234. 

310 


OF    THE    DISCIPLES    OF    CHRIST 

chief  corner-stone.  In  all  the  Protestant  parties  there  are 
many  excellent  spirits,  that  mourn  over  the  desolations  of 
Zion — that  loye  the  gospel  and  its  Author  most  sincerely. ' '  ^ 

Campbell  was  not  alone  in  his  liberality,  one  of 
the  phases  of  which  was  the  right  of  the  iinim- 
mersed  to  partake  the  Lord's  Supper.  Isaac  Errett, 
Robert  Richardson,  W.  K.  Pendleton,  and  others 
took  the  same  view."  The  general  position  among 
the  members  of  this  group  then,  as  it  is  with  most 
now,  was  to  leave  the  matter  to  each  individual, 
expressed  as  follows  by  Errett: 

'*  Neither  to  invite  nor  reject  particular  classes  of  per- 
sons, but  to  spread  the  table  in  the  name  of  the  Lord,  for 
the  Lord's  people,  and  allow  all  to  come  who  will,  each  on 
his  own  responsibility.  It  is  very  common  for  Methodists, 
Presbyterians,  etc.,  to  sit  down  with  us.  We  do  not  fail  to 
teach  them  on  aU  these  questions,  and  very  often  we  immerse 
them. 

''As  to  our  practice  generally,  my  impression  is,  that 
fully  two-thirds  of  our  churches  in  the  United  States  occupy 
this  position;  those  churches  which  originally  were  Baptist, 
are  rather  more  unyielding. ' '  ^ 

The  churches  which  were  narrow  with  regard 
to  communion  were  generally  narrow  with  regard 
to  Bible  School,  missions,  and  church  music.  The 
question  of  the  organ,  in  fact,  was  more  important 
in  its  practical  consequences  than  that  of  the  com- 


'^  Millennial  Harbinger,  II.,   383. 

«Jbtd.,  239-242. 

"■  Ibid.,  II.,  240.  This  practice  is  in  rather  striking  contrast  to 
the  custom  in  England,  where,  according  to  W.  T.  Moore,  a  sort  of 
police  arrangement  prevents  all  nnimmersed  persons  from  participating 
(see  his  Comprehensive  History  of  the  Disciples  of  Christ,  435). 

311 


ORIGIN   AND    EARLY    HISTORY 

munion.  Some  preachers  were  so  radical  that  they 
refused  to  preach  in  a  church  where  an  organ  was 
played.  As  early  as  1859,  a  melodeon  had  been 
placed  in  the  church  at  Midway,  Kentucky.  Much 
opposition  was  at  once  aroused  and  the  claim  w£is 
made  that  instrumental  music  in  the  churches 
''ministered  to  pride  and  worldliness,  was  without 
the  sanction  of  New  Testament  precept  and  example 
and  was  consequently  unscriptural  and  sinful. ' ' " 
The  opposition  further  contended  that  since  those 
who  favored  the  organ  could  have  no  conscience  in 
the  matter,  they  should  according  to  the  law  of  love, 
yield  their  preference  and  thus  avoid  wounding 
their  brethren.  Those  in  favor  of  the  organ  replied 
that  its  use  was  not  contrary  to  the  spirit  of  the 
Scriptures,  even  though  there  was  no  specific  pre- 
cept favoring  the  instrument.  Many  believed, 
moreover,  that  the  Bible  fairly  interpreted  sanc- 
tioned it.  They  contended  also  that  they  had  a 
conscience  involved  which  ought  to  be  respected. 
Again,  they  declared  that  the  use  of  the  organ  was 
not  only  expedient,  but  absolutely  essential  to  the 
largest  usefulness  of  the  church.  They  denied,  in 
the  last  place,  the  charge  of  corrupting  the  worship 
by  insisting  that  the  organ  was  no  more  a  part  of 
the  worship  than  a  hymn  book  or  a  tuning  fork." 
Isaac  Errett  took  the  right  attitude  when  he  said: 


**  Special  Reports  of  the  Bureau  of  the  Oennu,  Beligioue  BotUe^i 
1906,  Part  II.,  242. 

**  Davis,  M.  M.  The  Beetoration  Movement  of  the  Nineteenth 
Century,  220. 

312 


OF   THE   DISCIPLES   OF   CHRIST 

''The  New  Testament  furnishes  no  standard  of  music, 
the  melody  of  the  heart  being  made  emphatic.  But  the 
requirement  to  smg  implies  whatever  is  necessary  to  the  per- 
formance of  it.  Hence  we  have  hymn-books,  tune-books, 
tuning-forks,  choirs,  etc.,  not  because  they  are  commanded, 
but  because  we  are  commanded  to  sing,  and  these  are  nec- 
essary to  enable  us  to  sing  to  edification.  .  .  .  It  is  a  differ- 
ence of  opinion  as  to  the  mea/ns  n^cessa/ry  to  obey  the  precept 
to  sitig,  .  .  and  Tto  man  has  a  right  to  make  it,  on  either  side, 
a  test  of  fellowship,  or  cm  occasion  of  stumblvng."  ** 

Benjamin  Franklin,  secretary  of  the  Missionary 
Society  in  1857,  led  the  literalist  party.  He  was 
opposed  to  all  church  music,  and  in  spite  of  the 
efforts  of  Errett  and  others  won  a  rather  strong 
following.  Divisions,  nevertheless,  came  rather 
slowly.  Many  who  sympathized  with  the  Progres- 
sives continued  to  worship  and  work  with  the  Con- 
servatives, for  they  had  no  other  church  facilities. 
Many  Conservatives,  on  the  other  hand,  associated 
with  Progressives  for  a  similar  reason.** 


**  Davis,  M.  M.  The  Restoration  Movement  of  the  Nineteenth 
Century,  220,  221. 

*"  Special  Reports  of  the  Brpreau  of  the  Census,  Reliffious  Bodies, 
1906,   Part  II.,   242. 

This  question  did  not  reach  its  heigrht  nntil  1870,  although  it 
started  in  the  period  under  discussion  in  this  book.  Other  complica- 
tions came  in.  The  party  opposed  to  Bible  Schools,  organized  mis- 
sions, and  church  music  also  showed  opposition  to  the  introduction  of 
a  "modern  pastor"  and  the  adoption  of  "unscriptural  means  of  raising 
money."  'These  Conservatives  were  counted  in  the  Disciple  returns 
up  to  and  including  the  Census  of  1890.  Since  that  time,  however, 
many  of  them  have  sent  in  separate  returns  and  are  listed  as  "Church- 
es of  Christ."  The  latest  available  figures,  1906,  showed  a  member- 
ship of  159,658  distributed  among  a  total  of  2,642  churches — 631  of 
•which  were  in  Tennessee  and  627  in  Texas.  They  are  strong  also  in 
Indiana,  Kentucky  and  Arkansas  (Special  Reports  of  the  Burecuu,  of 
the  Census,  Religious  Bodies,  1906,  Part  II.,  242,  243). 

313 


ORIGIN   AND    EARLY    HISTORY 

One  of  the  most  important  social,  economic,  and 
political  problems  of  this  early  period  was  the  ques- 
tion of  slavery.  Naturally  the  Disciples  were 
divided  on  this  matter,  according  to  their  location. 
Since,  however,  no  binding  rules  could  be  passed 
for  the  whole,  no  general  separation  took  place. 
Local  divisions,  nevertheless,  were  not  unknown. 
On  the  whole,  most  of  the  leaders  of  the  movement 
were  strongly  opposed  to  slavery.  Thomas  Camp- 
bell had  established  a  school  in  Burlington,  Ken- 
tucky. This  institution  soon  became  very  popular. 
One  Lord's  Day,  in  the  summer  of  1819,  he  noticed 
a  large  number  of  negroes  amusing  themselves  in  a 
nearby  grove.  He  immediately  asked  them  to  come 
into  the  school  room  to  hear  the  reading  of  the 
Bible.  They  came  gladly,  and  he  read  and  talked 
to  them.  The  next  day  one  of  his  friends  came  to 
him,  and  told  him  that  he  had  violated  the  state 
law  which  forbade  any  address  to  negroes  except 
in  the  presence  of  one  or  more  white  witnesses.  The 
friend  informed  him  that  because  of  his  ignorance 
of  the  law  nothing  would  be  done  about  the  matter, 
but  he  advised  him  not  to  repeat  the  offence.  Camp- 
bell was  thunderstruck  at  this  news,  and  immedi- 
ately determined  to  leave  Kentucky  where  such  a 
law  was  possible.  He  persisted  in  this  resolution  in 
spite  of  the  remonstrances  of  his  family  and  the 
entreaties  of  his  friends,  for  he  feared  that  his 
family  might  form  marriage  alliances  with  the  slave- 
holders. Accordingly,  he  accepted  his  son's  offer 
to  assist  him  in  Buffalo  Seminary. 
'314 


OF   THE   DISCIPLES    OF   CHRIST 

This  school  was  in  Virginia,  a  slave  state,  but 
it  was  in  the  northern  part,  bordering  upon  the 
free  states  of  Pennsylvania  and  Ohio,  and  in  a 
region  where  slavery  had  only  a  nominal  existence. 
The  negroes  who  remained  with  their  masters  did 
so  because  they  wanted  to,  for  escape  was  easy.  The 
people  themselves  took  little  interest  in  slavery  as 
an  institution.  Even  though  willing  to  uphold  the 
laws  on  the  subject,  they  tacitly  allowed  many  vio- 
lations. Thus,  no  one  was  molested  for  teaching 
slaves  to  read,  and  freedom  of  speech  was  granted 
in  large  degree."  Joseph  Doddridge,  an  Episcopal 
minister  in  Wellsburg,  Brooke  County,  and  a  warm 
personal  friend  of  the  Campbells,  published  in  1824 
a  book  which  would  have  caused  him  much  trouble 
further  south.  Among  other  things,  Doddridge 
wrote : 

^'It  is  a  curious  circumstance  that  while  our  missionaries 
are  generously  traversing  the  most  inhospitable  regions,  and 
endeavoring  with  incessant  toil  to  give  the  science  of  Europe 
and  America,  together  with  the  Christian  revelation,  to  the 
benighted  pagans,  most  of  the  legislatures  of  our  slave  hold- 
ing States  have  made  it  a  highly  penal  offence  to  teach  a 
slave  a  single  letter.  While,  at  great  expense  and  waste  of 
valuable  lives,  we  are  endeavoring  to  teach  the  natives  of 
Africa  the  use  of  letters,  no  one  durst  attempt  to  do  the 
same  thing  for  the  wretched  descendants  of  that  ill-fated 
people,  bound  in  the  fetters  of  slavery  in  America.  Thus 
our  slavery  chains  the  soul  as  the  body.  Would  a  Mussul- 
man hinder  his  slave  from  learning  to  read  the  Alcoran? 
Surely  he  would  not. 


Blcliardson,  B.     Mermovra  of  Alexander  Oam/pheU,  I.,  494-498. 
315 


ORIGIN   AND    EARLY    HISTORY 

''We  are  often  told  by  slave  holders  that  they  would 
willingly  give  freedom  to  their  slaves  if  they  coidd  do  it 
with  safety: — if  they  could  get  rid  of  them  when  free;  but 
are  they  more  dangerous  when  free  than  when  in  slavery! 
But  admitting  the  fact  that,  owing  to  their  ignorance,  stu- 
pidity, and  bad  habits,  they  are  unfit  for  freedom,  we  our- 
selves have  made  them  so.  We  debase  them  to  the  condi- 
tion of  brutes,  and  then  use  that  debasement  as  an  argument 
for  perpetuating  their  slavery. ' '  *' 

In  referring  to  the  cruel  scourging  of  negroes, 
a  brutality  which  he  had  witnessed  while  at  school 
in  Maryland,  the  author  said: 

''The  recollections  of  the  tortures  which  I  witnessed  so 
early  in  life,  is  still  a  source  of  affliction  to  my  mind. 
Twenty-four  hours  never  pass  during  which  my  imagination 
does  not  present  me  with  the  aflSicting  view  of  the  slave  or 
servant  writhing  beneath  the  lashes  of  his  master,  and 
cringing  from  the  brine  with  which  he  salted  his  stripes."** 

Such  views  were  fearlessly  expressed  in  northern 
Virginia.  Thomas  Campbell,  nevertheless,  was  care- 
ful to  place  his  family  just  across  the  border  in  the 
free  state  of  Pennsylvania. 

Since  Alexander  Campbell  knew  that  the  rela- 
tion of  master  and  servant  was  recognized  in  the 
New  Testament  and  the  duties  of  the  parties  de- 
scribed, he  deemed  it  not  inconsistent  to  assume  the 
legal  rights  of  a  master  or  to  sell  those  rights  as 
he  did  in  one  or  two  cases.  Slaves  under  his  care, 
nevertheless,  received  religious  instruction  and  en- 


*' Richardson,  E.     Memoirs  of  Alemmder  CampbeU,  I.,  499,  500. 
See  also  I.,  531-534. 
*^Ibid.,  I.,  500. 

316 


OF   THE   DISCIPLES    OF   CHRIST 

joyed  the  opportunity  of  learning  to  read.  More- 
over, because  he  realized  the  danger  of  abuse,  he 
was  always  in  favor  of  emancipation,  and  he  set 
free  the  two  or  three  slaves  under  his  control  as 
soon  as  they  were  able  to  take  care  of  themselves.** 
On  certain  occasions,  also,  he  denounced  slavery  in 
no  uncertain  terms.  Thus,  after  the  Southampton 
Slave  Insurrection,  he  wrote: 

*'Sla>very,  that  largest  and  blackest  blot  upon  our 
national  escutcheon,  that  many-headed  monster,  that  Pan- 
dora's box,  that  bitter  root,  that  blighting  and  blasting  curse 
under  which  so  fair  and  so  large  a  portion  of  our  beloved 
country  groans — ^that  deadly  Upas,  whose  breath  pollutes  and 
poisons  everything  within  its  influence — is  now  evoking  the 
attention  of  this  ancient  and  venerable  commonwealth  in  a 
manner  as  unexpected  as  it  is  irresistible  •  and  cheering  to 
every  philanthropist — ^to  every  one  who  has  a  heart  to  feel, 
a  tear  to  shed  over  human  wretchedness,  or  a  tongue  to  speak 
for  degraded  humanity.  .  .  .  We  have  always  thought,  and 
frequently  said,  since  we  became  acquainted  with  the  general 
views  and  character,  of  the  people  of  Virginia,  that  there 
was  as  much  republicanism  in  Virginia,  even  in  the  slave 
holding  districts,  as  could  be  found  among  the  same  number 
of  inhabitants  in  any  State  in  the  Union.  And,  moreover, 
we  have  thought  that  if  the  abolition  of  slavery  was  legit- 
imately to  be  laid  before  the  people  of  this  commonwealth, 
as  it  now  is,  there  would  be  found  even  among  slave-holders 
a  majority  to  concur  in  a  national  system  of  emancipa- 
tion.''•» 

With  regard  to  the  actual  project  for  getting 
rid   of  slavery,    Campbell   proposed   that   the   ten 


'*>  Richardson,  B.    Memoirs  of  Aleaxmder  OampheU,  1.,  501,  502. 
^Ibid,,  n.,  867. 

317 


ORIGIN   AND    EARLY    HISTORY 

million  dollars  previously  used  yearly  for  the 
national  debt  just  wiped  out,  should  go  to  the  colo- 
nization of  the  colored  race  as  stated  in  the  follow- 
ing terms: 

'*Be  it  encLcted,  That  from  and  after  the  first  day  of 
January,  one  thousand  eight  hundred  and  thirty-four,  the 
sum  of  ten  millions  of  dollars  shall  be  annually  appropriated 
to  the  organization  of  all  people  of  color,  either  slaves  or 
free  persons,  in  ,  until  the  soil  of  our  free  and 

happy  country  shall  not  be  trod  by  the  foot  of  a  slave,  nor 
enriched  by  a  drop  of  his  sweat  or  blood;  that  all  the  world 
may  not  believe  that  we  are  a  nation  of  hypocrites,  asserting 
all  men  to  have  certain  natural  and  inherent  rights,  which  in 
our  practice  we  deny;  and  shedding  crocodile  tears  over  the 
fall  of  Warsaw,  and  illuminating  for  the  revolution  of  the 
Parisians,  while  we  have  millions  of  miserable  human  beings 
at  home  held  in  involuntary  bondage,  in  ignorance,  degrada- 
tion and  vice  by  a  repuhlioan  system  of  free  slave  hold- 
ing." ^^ 

Campbell  visited  extensively  in  the  South.  After 
such  a  trip  to  South  Carolina,  he  wrote: 

''We  conclude  that  slavery  has  proved  no  greater  bless- 
ing to  the  far  South  that  it  has  done  to  Virginia.  It  has 
exhausted  whatever  of  natural  fertility  had  been  orginally 
in  the  soil;  and  South  Carolina  seems  to  have  once  had  a 
reasonable  proportion  of  fruitful  territory.  It  has  super- 
induced the  worst  system  of  agriculture  which  one  could 
easily  imagine;  and  it  has  imposed  on  the  whole  community 
views,  feelings  and  habits  exceedingly  inimical  to  the  resus- 
citation of  the  soil  and  the  agricultural  improvement  and 
advancement  of  the  State.  Tobacco,  rice  and  cotton  are 
profitable  crops  for  slave  labor,  but  exceedingly  unprofitable 


^  Bichardson,  E.     ilemoira  of  Aleaxmder  OampbeU,  II.,   868. 
318 


OF   THE   DISCIPLES   OF   CHRIST 

for  other  labor;  and  it  seems  they  are  predestined  to  live 
to-gether;  they  are  legally  married  in  the  South,  and  South 
Carolina  favors  no  sort  of  divorces,  literal  or  figurative, 
except  in  the  conjugal  affinities  of  States.''" 

In  spite  of  these  views,  however,  Campbell  was 
attacked  as  a  slave  holder.  Thus,  on  his  European 
tour,  while  at  Edinburgh,  placards  were  posted, 
reading :  * '  Citizens  of  Edinburgh — Beware !  beware ! 
The  Rev.  Alexander  Campbell  of  Virginia,  United 
States  of  America,  has  been  a  slave  holder  himself 
and  is  still  a  defender  of  manstealers. ' ' "  The  ac- 
cused man  explained  and  defended  his  position  on 
the  slavery  question,  but  enemies  made  misrepre- 
sentations which  finally  resulted  in  his  going  to 
jail.  This  was  not  necessary,  but  Campbell,  believ- 
ing that  he  was  persecuted,  refused  to  let  his  Glas- 
gow friends  give  bail  for  him.  He  was  in  jail 
about  ten  days  before  the  warrant  was  declared 
iUegal." 

Various  extracts  from  the  Christian  Messenger 
show  Stone's  attitude  on  slavery.  This  publication. 
Volume  III.,  1828,  contained  "An  Humble  Address 
to  Christians  on  the  Colonization  of  Free  People  of 
Color."  Some  of  the  extracts  typical  of  his  atti- 
tude f  oUow : 

* '  All  who  know  me,  well  know  that  for  more  than  thirty 
years,  I  have  advocated  the  cause  of  liberty,  and  opposed 
unmerited  hereditary  slavery.     My  honesty  has  been  tested. 


^  Richardson,  R.     Memoirs  of  Alexander  CcmvpheU,  II.,  450. 
^Ihid.,  II.,   553. 
"•lUd.,  II.,  654-563. 

319 


ORIGIN   AND    EARLY    HISTORY 

Tor  all  in  my  possession,  I  emancipated;  nor  did  I  send  them 
out  empty.  A  few  are  yet  with  me,  not  under  my  control, 
but  entailed  a  curse  upon  my  children  by  a  deceased  relative. 
They  who  are  unapprised  of  this  circumstance,  have  branded 
me  as  a  slave  holder.  I  have  named  this  circumstance  to 
remove  any  impression  which  might  prevent  the  good  effect 
designed  by  this  address.  .  .  . 

' '  But  every  plan  has  been  found  defective  but  that  which 
we  now  advocate,  the  plan  of  settling  the  free  people  of 
color  in  Africa,  To  free  them  and  let  them  live  among  us 
is  impolitic,  as  stubborn  facts  have  proved.  Were  those  now 
in  slavery  among  us  to  be  thus  emancipated,  I  would  in- 
stantly remove  to  a  distant  land  beyond  their  reach.  Yet 
had  I  a  thousand  slaves,  I  would  gladly  give  them  up  to 
the  Colonization  Society  to  transport  them  to  Liberia.   .   .  . 

**The  time  has  been  when  professed  Christians  were  blind 
to  the  evils  of  slavery.  I  have  known  some  who  have  pro- 
fessed to  be  humble  disciples  of  Christ,  buy  and  sell  their 
fellow  ci'eatures  for  gain,  as  they  would  a  herd  of  cattle  1 
But  the  era  of  darkness  is  past;  no  man  now  bearing  the 
sacred  name  of  religion,  is  engaged  in  such  a  traffic.  Am  I 
correct  in  this  statement?  Or  is  there  yet  one,  a  professed 
Christian,  so  blinded  by  the  god  of  this  world,  and  so  lost 
to  the  truth  of  heaven,  and  so  destitute  of  human  and  divine, 
feeling,  and  so  regardless  of  Christian  character,  and  so 
callous  to  the  sufferuigs  of  humanity,  and  so  careless  about 
his  eternal  destiny?  Can  a  professed  Christian  yet  be 
engaged  in  such  a  horrid  traffic?  If  one,  teU  it  not  in 
Gath, — publish  it  not  in  the  streets  of  Askelon,  lest  the 
wicked,  scoffing  world  rejoice,  and  reproach  the  name  of 
Christ :  that  one  bearing  his  name  and  professing  his  religion, 
has  done  what  their  infidelity  would  blush  to  do.  Let  every 
Christian  frown  indignantly  on  such  a  practice.  Let  them 
show  the  world  of  their  abhorrence  of  it  by  banishing  it  from 
among  them.  Let  the  practice  be  confined  to  those  who  fear 
not  God,  nor  regard  man.  Once  more  I  entreat  all  Chris- 
tians— aU  the  benevolent — all  to  aid  the  Colonization  Society. 

320 


OF    THE    DISCIPLES    OF    CHRIST 

Let  us  associate  in  every  church,  in  every  town,  and  in  every 
neighborhood,  as  auxiliaries  to  the  mother  Society  in  Wash- 
ington.    Your  reward  will  be  certain.''" 

John  Rogers  declared  that  Stone,  although  a 
Marylander  by  birth,  educated  in  Virginia  and 
North  Carolina,  and  an  inhabitant  of  Virginia  for 
nearly  fifty  years,  was  opposed  to  slavery,  but  that 
he  was  not  an  abolitionist.    He  wrote: 

*'He  did  not  indiscriminately  condemn  slave  holders,  for 
he  lived  some  forty  years  in  churches  in  which  slave  holders 
were  members.  He  did  not  therefore  make  it  a  test  of  Chris- 
tian fellowship.  Would  to  God  that  our  brethren  of  the 
Korth,  whom  we  want  to  love  and  fellowship,  would  imitate 
the  example  of  the  pious  Stone  in  thii  particular.  .  .  . " " 

The  next  question,  war,  brought  a  severe  testing 
time  for  the  Disciples  of  Christ.  When  the  Civil 
War  broke  out,  they  were  almost  equally  divided 
in  their  membership  between  the  two  sections  in- 
volved. From  the  beginning  of  their  movement, 
they  had  objected  strenuously  to  fighting.*^  In  an 
address  on  this  subject,  delivered  at  Wheeling,  Vir- 


^  Reprinted  in  TTie  Biography  of  Elder  Barton  Wa/rren  Stone, 
Written  by  Himself:  with  Additions  and  Reflections.  By  Elder  John 
Rogers,  288-291. 

^Ihid.,  287. 

"  Since  the  Disciples  recognize  no  creed  but  the  Bible,  or  more 
specifically  Matthew  16:  16,  or  according  to  their  best  writers,  Christ 
himself,  a  person  in  preference  to  a  set  of  beliefs,  entire  liberty  of 
opinion  is  allowed  on  the  war  question.  Other  bodies,  however,  do 
not  recognize  this  attitude.  Thus,  with  regard  to  the  question- 
aires  now  being  filled  out,  no  provision  is  made  for  individual  opinion. 
According  to  the  view  of  the  writer  and  with  equal  right,  one  member 
of  the  church  might  claim  that  his  creed  forbade  him  to  take  part 
in  the  war,  whereas  another  member  of  the  same  church  might  claim 
that  it  did  not. 

21  321 


ORIGIN    AND    EARLY    HISTORY 

ginia,  in  1848,  Alexander  Campbell  had  protested 
strongly  against  war."  In  these  views  he  was  very 
generally  followed  by  the  Disciples.  In  October, 
1861,  the  following  resolution  was  rejected  by  the 
General  Missionary  Society:  ''Resolved,  That  we 
deeply  sympathize  with  the  loyal  and  patriotic  of 
our  country  in  their  present  efforts  to  sustain  the 
government  of  the  United  States,  and  we  feel  it  our 
duty  as  Christians  to  ask  our  brethren  everywhere 
to  do  all  in  their  power  to  sustain  the  proper  and 
constitutional  authorities  of  the  Union. "  **  As  the 
war  progressed,  however,  sentiment  began  to  change, 
and  two  years  later,  with  few  dissenting  votes,  this 
resolution  was  passed:  "Resolved,  That  we  unqual- 
ifiedly declare  our  allegiance  to  said  Government, 
and  repudiate  as  false  and  slanderous  any  state- 
ments to  the  contrary. ' '  ^ 

In  spite  of  dissensions,  the  numerical  increase 
of  the  Disciples  has  been  rapid.  Brush  Run,  the 
first  church  in  the  movement,  was  organized  in  1811, 
with  thirty  members.  Alexander  Campbell  was  or- 
dained January  1,  1812;  his  aims  then  were  yery 
limited.  Both  father  and  son  were  opposed  to 
founding  a  new  church.  They  simply  wanted  to 
worship  as  they  pleased.  In  1820,  there  were  only 
three  preachers  and  six  churches,  with  an  aggregate 
membership    of    less    than    two    hundred."      Soon, 


®  Campbell,  A.     Popular  Lecturee  and  Addresses,  342-366. 
=»  Moore,  W.  T.     Comprehensive  History  of  Disciples,  492. 
~I6*d.,  493. 
"^  McLean,  A.     Thomas  and  Alexander  OctmpbeU,  29. 

322 


OF   THE   DISCIPLES    OF   CHRIST 



nevertheless,  the  number  of  Reformers  began  to 
increase  with  marked  rapidity,  largely  due  to 
Campbell  *s  ability  as  a  debater  and  his  editorship 
of  the  Christian  Baptist,  Many  of  the  early  addi- 
tions came  during  the  relation  with  the  Baptists, 
but  as  previously  pointed  out,  most  of  these  took 
the  side  of  the  Reformers  when  the  division  came. 
Often,  too,  ministers  from  other  churches  joined  the 
new  organization.  Thus,  the  Christian  Baptist, 
July  7,  1828,  told  of  one  Methodist  and  two  Univer- 
salist  preachers  of  Ohio,  who  had  renounced  their 
favorite  ''isms"  and  had  been  immersed  into  the 
belief  of  the  ancient  GospeL  A.  S.  Hayden  gave 
the  story  of  John  Schaeffer,  a  young  Lutheran  min- 
ister who  was  thrust  out  of  his  church  in  1834,  be- 
cause he  had  repudiated  infant  baptism.  He  came 
to  the  Disciples.*"  Reforming  Baptist  ministers 
obtained  remarkable  results  in  1828.  Jeremiah 
Vardeman  of  Kentucky  baptized  550  persons  in  six 
months.  John  Smith  of  Montgomery  County,  Ken- 
tucky, baptized  339  persons  from  the  first  Lord's 
Day  in  February  to  April  20.  Scott,  Rigdon,  and 
Bentley  baptized  about  eight  hundred  people  in 
Ohio  during  a  period  of  six  months.  Lane  of 
Washington  County,  Virginia,  and  Warder  of 
Mayslick,  Kentucky,  also  baptized  numerous  con- 
verts.** 

After  the  separation  from  the  Baptists,  the  Dis- 
ciples continued  to  increase  rapidly.   Their  strength 


^History  of  the  Disciples  in  the   Western  Reserve,  324-331. 
"The  Christian  Baptist,  June  2,   1828. 

323 


ORIGIN    AND    EARLY    HISTORY 

early  developed  in  the  agricultural  states  as  Ken- 
tucky, Ohio,  Indiana,  Illinois,  Missouri,  and  Vir- 
ginia, for  their  message  appealed  to  the  farmers 
more  than  to  the  city  people.  Even  to-day,  the 
principal  strength  of  the  Disciples  is  in  the  country 
districts  rather  than  in  the  cities.  In  Kentucky,  after 
the  union  of  the  Disciples  with  the  ''Christians" 
under  the  leadership  of  Barton  W.  Stone,  the  united 
body  numbered  ten  thousand."  The  increase  after 
1830  was  not  so  much  by  accessions  from  the  Bap- 
tists as  by  a  general  diffusion  of  principles  among 
aU  parties,  and  by  a  wonderful  success  in  convert- 
ing those  who  had  not  yet  taken  up  any  religious 
system  of  the  day.  Many  came  over  from  the 
Presbyterians,  some  from  the  Episcopalians  and 
Lutherans,  but  more,  both  of  preachers  and  people, 
from  the  Methodists.  Some  Universalists  after  giv- 
ing up  their  own  distinctive  beliefs,  united  with  the 
Disciples.  Eoman  Catholics,  Tunkers,  English  and 
Scotch  Baptists,  and  Independents  did  likewise.  In 
fact,  almost  every  religious  party  contributed  to  the 
new  movement,  and  not  a  few  skeptics  and  infidels 
were  converted  after  Campbell's  able  defence  of 
Christianity  against  Robert  Owen.  With  the  evan- 
gelistic zeal  of  Stone's  followers  added,  and  with 
the  impetus  given  by  education  and  missionary 
organizations,  converts  increased  with  unparalleled 
rapidity.  One  of  the  leading  historians  of  the  Dis- 
ciples estimated  that  beginning  with  1840,  about 
twenty  thousand  additions  were  made  yearly  for 


«*  Umennial  Harbinger,  H.,  409. 
324 


OF   THE   DISCIPLES   OF   CHRIST 

the  decade.  This  represented  a  clear  gain  of  some 
fifteen  thousand  yearly,  and  gave  the  Disciples  a 
total  numerical  strength  of  about  two  hundred 
thousand  in  1850."  During  the  next  ten  years, 
while  the  population  of  the  country  increased  about 
thirty-five  per  cent,  the  number  of  Disciples  dou- 
bled. By  the  time  of  Alexander  Campbell's  death 
in  1866,  their  number  was  approximately  half  a 
million.  Joseph  King,  pastor  of  the  Christian 
Church  in  Allegheny  City,  Pennsylvania,  on  March 
18,  1866,  delivered  a  memorial  sermon  on  Alexander 
Campbell,  in  which  he  said: 

*'And  has  not  God  blessed  his  labors?  Has  not  heaven 
smiled  upon  him?  Have  not  his  efforts  been  crowned  with 
success?  For,  while  in  1820  his  adherents  were  scarcely  more 
than  two  hundred,  now,  in  1866,  those  who  accept,  substan- 
tially, the  views  taught  by  him,  as  most  in  harmony  with 
the  word  of  God,  number  not  less  than  half  a  million,  and 
to-day,  in  proportion  to  their  numbers,  they  are  increasing 
more  rapidly  than  any  other  Protestant  cominunity  in  our 
country. ' '  '* 

A  very  brief  recapitulation  may  be  made   by 
way  of  summary,  in  conclusion: 


«*  Moore,  W.  T.     Oom/prehengive  History  of  the  Disciples,   377. 

^Millennial  Harbinger,  II.,  588,  589.  See  also  Moore,  W.  T. 
Comprehensive  History  of  the  Disciples,  522,  and  McLean,  A. 
Thomas  and  Ale<cander  CamvpheU,   29. 

The  present  membership  of  the  Disciples  of  Christ  is  nearly  a 
million  and  a  half.  At  the  Pittsburg  Centennial,  in  1909,  the  follow- 
ing figures  were  given:  Churches,  11,714;  Bible  Schools,  8,752;  min- 
isters, 6,861;  communicants,  1,327,559;  Bible  School  Students, 
984,883  ;  total  church  valuation,  $29,742,244.  These  figures  did  not 
include  the  "Churches  of  Christ"  which  were  opposed  to  organized 
effort  (Moore,  W.  T.  OoTnprebensive  History  of  the  Disciples  of 
Christ,  810-822). 

325 


ORIGIN   AND    EARLY    HISTORY 

I.  The  period  1790-1860  witnessed  a  rapid  and 
much  needed  improvement  in  social,  industrial,  and 
religious  conditions. 

II.  The  ''Reformation"  movement  was  an  out- 
growth of  general  social,  political  and  religious  con- 
ditions, principally  the  latter,  and  its  ground  work 
had  been  prepared  by  the  labors  of  James  0 'Kelly, 
who  led  a  revolt  from  the  Methodists  in  Virginia 
and  the  Carolinas;  by  Abner  Jones,  who  led  a  sim- 
ilar schism  from  the  Baptists  in  Vermont;  and  by 
Barton  W.  Stone,  who  led  the  movement  from  the 
Presbyterians  in  Kentucky.  These  three  widely 
separated  movements  coalesced,  with  Stone  as 
leader,  and  were  partially  absorbed  by  the  ''Ref- 
ormation" proper,  which  was  led  by  Thomas 
Campbell,  Alexander  Campbell,  and  Walter 
Scott. 

III.  Although  this  church  was  essentially  a 
product  of  the  American  frontier,  two  of  its  great 
leaders — the  Campbells — were  decidedly  influenced 
by  religious  conditions  in  Scotland  and  Ireland,  and 
the  third,  Walter  Scott,  was  born  in  Scotland, 
though  less  influenced  by  conditions  there  than 
either  of  the  others. 

IV.  The  liberal  ideas  of  the  Campbells  with  re- 
gard to  communion  led  to  their  forced  and  un- 
willing retirement  from  the  Presbyterian  Church, 
and  the  formation,  on  August  17,  1809,  of  the 
Christian  Association  which  soon  transformed  itself 
into  the  first  Church  of  the  "Reformation" — 
Brush  Run— May  4,  1811. 

326 


OF   THE   DISCIPLES   OF   CHRIST 

V.  The  adoption  of  "believer's  immersion"  led 
to  union  with  the  Baptists  in  1812,  but  differences 
of  doctrine  caused  the  forced  expulsion  of  the  Re- 
formers, 1828-1832.  Bitter  persecution  was  directed 
at  them  by  Presbyterians,  Baptists,  Methodists,  and 
minor  religious  bodies,  but  this  persecution  is  parti- 
ally explained,  if  not  entirely  justified,  by  Alexander 
Campbell's  virulent  attack  on  the  popular  clergy, 
creeds,  and  other  things  dear  to  denominations. 

VI.  The  union  with  the  followers  of  Stone  in 
1832  gave  the  Disciples  much  greater  evangelistic 
zeal  than  they  would  otherwise  have  attained,  but 
it  also  brought  increased  opposition,  especially  from 
the  Baptists  in  the  West. 

YII.  The  two  most  distinguishing  tenets  of  the 
Disciples  were  immersion  and  the  weekly  observance 
of  the  Lord's  Supper. 

YIII.  The  doctrines  of  the  Reformers  were  effec- 
tively spread  by  preaching,  oral  debates,  the  press, 
colleges,  and  organized  missions. 

IX.  In  spite  of  the  Mormon  delusion  and  differ- 
ences of  opinion  over  the  name,  the  millennium, 
communion,  the  organ,  slavery,  and  war,  the  Dis- 
ciples of  Christ  increased  from  two  hundred  in 
1820  to  a  half  million  in  1866,  the  decade  ending 
in  1860  registering  a  doubling  in  numbers,  or  a- 
growth  treble  the  population  increase  and  greater 
than  the  percentage  gain  of  any  other  important 
religious  body  in  the  country.  This  strength  was 
principally  in  the  western  states  of  that  day  and 
in  the  rural  communities. 

327 


BIBUOGRAPHY 

I.  Contemporary  Newspapers, 

The  Christian  Baptist,  1823-1830,  15th  Edition, 
St.  Louis. 

Niles  Register.    Baltimore,  1811-1848. 

II.  Autobiographies,     Biographies,     Memoirs     and 

Reminiscences. 

Autobiography  of  Peter  Cartwright.  Cincinnati. 
Preface  dated  1856. 

Babcock,  Rufus.  Memoirs  of  John  Mason  Peck. 
Philadelphia,  1864. 

Bishop,  W.  W.  Mormonism  Unveiled,  or  the 
Life  and  Confession  of  John  D.  Lee.  St.  Louis, 
1881. 

Clay,  T.  H.    Henry  Clay.    Philadelphia,  1910. 

Colton,  Calvin.  Last  Seven  Years  of  the  Life 
of  Henry  Clay.    New  York,  1856. 

Finley,  James.  Autobiography  of  Rev.  James 
B.  Finley,  or  Pioneer  Life*  in  the  West.  Cincin- 
nati, 1853. 

Haley,  J.  J.  Makers  and  Molders  of  the  Refor- 
mation Movement.    St.  Louis,  1914. 

HaU,  B.  M.  The  Life  of  Rev.  John  Clark.  New 
York,  1856. 

McClenny,  W.  The  Life  of  Rev.  James  0 'KeUy. 
Suffolk,  Va.,  1910. 

22  329 


BIBLIOGRAPHY 


McLean,  A.  Alexander  Campbell  as  a  Preacher. 
New  York,  1908. 

McLean,  A.  Thomas  and  Alexander  Campbell. 
Cincinnati,  1909. 

Milburn,  W.  H.  Ten  Years  of  Preacher  Life. 
New  York,  1859. 

Peck,  J.  M.  Father  Clark,  or  the  Pioneer 
Preacher.  Sketches  and  Incidents  of  Rev.  John 
Clark.    New  York,  1855. 

Eichardson,  R.  Memoirs  of  Alexander  Camp- 
bell.    Cincinnati,  1913. 

Riley,  I.  W.  The  Pounder  of  Mormonism.  Lon- 
don, 1903. 

Rogers,  J.  Biography  of  Eld.  Barton  Warren 
Stone,  Written  by  Himself  with  Additions  and 
Reflections.     Cincinnati,  1847. 

Rogers,  J.  I.  Autobiography  of  Elder  Samuel 
Rogers.     Cincinnati,  1909. 

Rogers,  J.  R.  The  Cane  Ridge  Meeting  House. 
Cincinnati,  1910  (this  work  also  contains  Stone's 
Autobiography,  and  a  sketch  of  David  Purviance 
by  William  Rogers). 

Walker,  J.  B.  Experiences  of  Pioneer  Life  in 
the  Early  Settlements  and  Cities  of  the  West. 
Chicago,  1881. 

WiUiams,  J.  A.  Life  of  Elder  John  Smith,  with 
Some  Account  of  the  Rise  and  Progress  of  the 
Current  Reformation.     Cincinnati,  1904. 

Young,  J.  Autobiography  of  a  Pioneer.  Cin- 
cinnati, 1857. 

330 


BIBLIOGRAPHY 


III.  Debates  and  Miscellaneous  Collections  of  Con- 
temporary Material, 

Bogart,  E.  L.,  and  Thompson,  C.  M.  Readings 
in  the  Economic  History  of  the  United  States.  New 
York,  1917. 

Callender,  G.  S.  Selections  from  the  Economic 
History  of  the  United  States.     Boston,  1909. 

Campbell,  A.  The  Christian  System.  Cincin- 
nati, 1835  (?). 

Campbell,  A.  MacCalla-Campbell  Debate.  Buf- 
falo, 1824. 

Campbell,  A.  Owen-Campbell  Debate.  Cincin- 
nati, 1829  (?). 

Campbell,  A.  Rice-CampbeU  Debate.  Lexing- 
ton, 1844. 

Campbell,  A.  Popular  Lectures  and  Addresses 
(early  pages  of  copy  used  were  missing,  but  most 
of  the  lectures  were  delivered  between  1840-1850). 

Gwatkin,  H.  M.  Selections  from  Early  Writers 
Illustrative  of  Church  History  to  the  Time  of  Con- 
stantine.     London,  1909. 

Hart,  A.  B.  American  History  Told  by  Contem- 
poraries.   New  York,  1908. 

MacNemar,  R.  The  Kentucky  Revival.  Cincin- 
nati, 1808. 

Phillips,  U.  B.  Plantation  and  Frontier  (Com- 
mons, J.  R.,  and  Phillips,  U.  G.  Documentary  His- 
tory of  American  Industrial  Society,  V.  I.  and  11.). 
Cleveland,  1910. 

331 


BIBLIOGRAPHY 


Smith,  B.  L.  The  Millemiial  Harbinger 
Abridged,  1830-1866.     Cincinnati,  1902. 

Woodward,  W.  W.  Surprising  Accounts  of  the 
Revival  of  Religion  in  the  United  States  of  Amer- 
ica.   Philadelphia,  1802. 

Young,  C.  A.  Historical  Documents  Advocating 
Christian  Union.    Chicago,  1904. 

Acts  and  Proceedings  of  the  Greneral  Assembly 
of  the  Presbyterian  Church  in  the  United  States  of 
America.     Philadelphia,  1799-1836. 

Virginia  State  Convention.  Debates  and  Pro- 
ceedings, 1829-30.    Richmond,  1830. 

IV.  Travels. 

Dwight,  Timothy.  Travels  in  New  England  and 
New  York.    London,  1823. 

Flint,  T.  Recollections  of  the  Last  Ten  Years 
Passed  in  Occasional  Residences  and  Journejdngs 
in  the  Mississippi  Valley.    Boston,  1826. 

Martineau,  Harriet.  Society  in  America.  Lon- 
don, 1837. 

Peck,  J.  M.  Annals  of  the  West.  St.  Louis, 
1850. 

Peck,  J.  M.  A  Gazetteer  of  lUinois.  Philadel- 
phia, 1837, 

Peck,  J.  M.  A  New  Guide  for  Emigrants  to 
the  West.    Boston,  1836. 

Shaw,  J.  Twelve  Years  in  America.  London, 
1867. 

TroUope,  Mrs.  Domestic  Manners  of  the  Amer- 
icans.   New  York,  1901, 

332 


BIBLIOGRAPHY 

V.  Histories — Political,  Economic  and  Social. 

(1)  American  Nation  Series  (chronological 
order) . 

McLaughlin,  A.  C.  Confederation  and  Consti- 
tution.   New  York,  1905. 

Bassett,  J.  S.  The  Federalist  System.  New 
York,  1906. 

Channing,  E.  The  Jeffersonian  System.  New 
York,  1906. 

Babcock,  K.  C.  Rise  of  American  Nationality. 
New  York,  1906. 

Turner,  F.  J.  Rise  of  the  New  West.  New 
York,  1906. 

MacDonald,  W.  Jacksonian  Democracy.  New 
York,  1906. 

Hart,  A.  B.  Slavery  and  Abolition.  New  York, 
1906. 

Garrison,  J.  P.  Westward  Extension.  New 
York,  1906. 

Smith,  T.  C.  Parties  and  Slavery.  New  York, 
1906. 

Chadwick,  F.  E.  Causes  of  the  Civil  War.  New 
York,  1906. 

(2)  Riverside  Series. 

Johnson,  A.  Union  and  Democracy.  Boston, 
1915. 

Dodd,  W.  B.  Expansion  and  Conflict  Boston, 
1915. 

(3)  Other  Histories. 

Adams,  Henry.  History  of  the  United  States, 
IX.    New  York,  1904. 

333 


BIBLIOGRAPHY 


Albach,  J.  R.  Annals  of  the  West.  Pittsburg, 
1858. 

Ambler,  C.  H.  Sectionalism  in  Virginia  from 
1776  to  1861.    Chicago,  1910. 

Beggs,  S.  R.  Pages  from  the  Early  History  of 
the  West.     Cincinnati,  1868. 

Bogart,  E.  L.  Economic  History  of  the  United 
States.    New  York,  1915. 

Buck,  S.  J.  Some  Materials  for  the  Social  His- 
tory of  the  Mississippi  Valley  in  the  Nineteenth 
Century  (reprinted  from  proceedings  of  Mississippi 
Valley  Historical  Association,  for  year  1910,  1911. 
Cedar  Rapids,  Iowa). 

Burnet,  J.  Notes  on  the  Early  Settlement  of 
the  Northwestern  Territory.     Cincinnati,  1847. 

Butler,  M.    Kentucky.    Louisville,  1834. 

Collins,  L.  History  of  Kentucky.  Louisville, 
1877. 

Coman,  C.  Industrial  History  of  the  United 
States.    New  York,  1913. 

Hoist,  von  H.  E.  Constitutional  and  Political 
History  of  the  United  States  (translated  by  J.  J. 
Lalor).     Chicago,  1876-1892. 

Hunt,  William.  Political  History  of  England 
from  the  Accession  of  George  III.  to  the  Close  of 
Pitt's  First  Administration,  1760-1801.  London, 
1905. 

Lang,  Andrew.  A  History  of  Scotland  from  the 
Roman  Occupation.    Edinburgh,  1907. 

Lawless,  Emily.  The  Story  of  the  Nations.  Ire- 
land, New  York,  1887. 

334 


BIBLIOGRAPHY 


McElroy,  R.  M.  Kentucky  in  the  Nation's  His- 
tory.   New  York,  1909. 

McMaster,  J.  B.  History  of  the  People  of  the 
United  States,  IV.    New  York,  1907. 

Muzzey,  D.  S.  An  American  History.  Boston, 
1911. 

Poussin,  G.  T.  The  United  States;  Its  Power 
and  Progress.    Philadelphia,  1851. 

Schouler,  J.  History  of  the  United  States,  II. 
Washington,  1882. 

Simmons,  A.  M.  Social  Forces  in  American  His- 
tory.   New  York,  1913. 

Taylor,  C.  R.  A  Universal  History  of  the 
United  States  of  America.     Buffalo,  1833. 

Thompson,  C.  M.  History  of  the  United  States 
— Political,  Industrial,  Social.    Chicago,  1917. 

Tout,  T.  F.  An  Advanced  History  of  Great 
Britain.    London,  1912. 

Tuttle,  C.  R.  Centennial  Northwest.  Madison, 
1876. 

Walker,  C.  B.  The  Mississippi  Valley.  Burling- 
ton, 1879. 

VI.  Histories — Religious. 

Allen,  G.  F.  The  Old  Path  Pulpit.  Covington, 
1886. 

Bacon,  L.  W.  A  History  of  American  Chris- 
tianity.   New  York,  1901. 

Buckley,  J.  M.  History  of  Methodism.  New 
York,  1898. 

335 


BIBLIOGRAPHY 


Burnett,  J.  H.     Origin  and  Principles  of  Chris- 
tians (place  and  date  of  publication  not  given). 

Calvin,  John.     Institutes  of  Christian  Religion 
(translated  by  John  Allen).    Philadelphia,  1873. 

Carroll,  H.  K.  The  Religious  Forces  of  the 
United  States.    New  York,  1893. 

Cleveland,  C.  C.  The  Great  Revival  in  the  West. 
Chicago,  1916. 

Coombs,  J.  V.  Campaigning  for  Christ.  Cin- 
cinnati, 1897. 

Cox,  F.  A.  The  Baptists  in  America.  London, 
1836. 

Davis,  M.  M.  How  the  Disciples  Began  and 
Grew.     Cincinnati,  1915. 

Davis,  M.  M.  The  Restoration  Movement  of  the 
Nineteenth  Century.    Cincinnati,  1913. 

Foster,  R.  V.  The  Cumberland  Presbyterian 
Church.    New  York,  1904. 

Garrison,  J.  H.  Our  Movement;  Its  Origin  and 
Aim.     St.  Louis,  1881. 

Gates,  E.  The  Disciples  of  Christ.  New  York, 
1905. 

Gates,  E.  Early  Relation  and  Separation  of 
Baptists  and  Disciples.    Chicago,  1904. 

Gillett,  E.  H.  History  of  the  Presbyterian 
Church  in  the  United  States  of  America,  11.  Phil- 
adelphia, 1864. 

Hayden,  A.  S.  Early  History  of  Disciples  in 
the  Western  Reserve ;  with  Biographical  Sketches  of 
the  Principal  Agents  in  their  ReUgious  Movement. 
Cincinnati,  1875. 

336 


BIBLIOGRAPHY 

Haynes,  N.  S.  History  of  the  Disciples  in  Illi- 
nois.    Cincinnati,  1914. 

Hurst,  J.  F.  Religious  Development  (in  First 
Century  of  the  Republic:  A  Review  of  American 
Progress).    New  York,  1876. 

Kirk,  H.  Van.  A  History  of  the  Theology  of 
the  Disciples  of  Christ.    St.  Louis,  1907. 

Lappin,  S.  S.  The  Training  of  the  Church. 
Cincinnati,  1911. 

Longan,  G.  W.  Origin  of  the  Disciples  of 
Christ.    St.  Louis,  1889. 

Matthews,  Lois  M.  Some  Activities  of  the  Con- 
gregational Church  West  of  the  Mississippi  (Turner 
Essays).    New  York,  1910. 

Moore,  W.  T.  Comprehensive  History  of  the 
Disciples  of  Christ.    New  York,  1909. 

Moore,  W.  T.  The  Plea  of  the  Disciples  of 
Christ.     Chicago,  1906. 

Morrill,  M.  T.  A  History  of  the  Christian  De- 
nomination in  America.     Dayton,  1912. 

Newman,  A.  H.  A  History  of  the  Baptist 
Churches  in  the  United  States.    New  York,  1902. 

Redford,  A.  H.  History  of  Methodism  in  Ken- 
tucky.    Nashville,  1868-1870. 

Richardson,  R.  Principles  and  Objects  of  the 
Religious  Reformation  Urged  by  A.  Campbell  and 
Others.    Bethany,  1852. 

Rowe,  J.  F.  History  of  Reformatory  Move- 
ments.    Cincinnati,  1884. 

Summerbell,  J.  J.  Christians  and  Disciples. 
Dayton  (undated,  but  about  1913). 

337 


BIBLIOGRAPHY 


Stevens,  A.  History  of  the  Methodist  Episcopal 
Church  in  the  United  States  of  America,  III.  New 
York,  1867. 

Thompson,  R.  E.  A  History  of  the  Presbyterian 
Churches  in  the  United  States.    New  York,  1902. 

Tyler,  B.  B.  History  of  the  Disciples  of  Christ. 
New  York,  1890. 

Whitaker,  0.  B.  Vital  Distinctions  between 
Christians  and  Campbellites.  Dayton  (undated, 
but  about  1913). 

VII.  Statistical. 

Census  of  1850.    Washington,  1853. 

Census  of  1860.  Mortality  and  Miscellaneous 
Statistics.    Washington,  1866. 

Special  Reports  of  the  Bureau  of  the  Census. 
Religious  Bodies.    Washington,  1906. 

Statistical  Abstract,  1916.     Washington,  1917. 

Year  Books  of  Disciples  of  Christ.  Cincinnati, 
1911-1918. 


838 


APPENDIX  I. 

The  following  table  shows  the  increase  of  some 
particular  states,  fairly  representative  of  all  sec- 
tions, and  also  the  density  of  population  per  square 
mile: 


1790 
1800 
1810 
1820 
1830 
1840 
1850 
1860 

1790 
1800 
1810 


Ala. 

Ark. 

HL 

Ind. 
5,641 

Iowa 

Ky. 

73,677 

1.8 

220,955 

5.5 

1,062 

12,282 

24,520 

406,511 

.1 

.6 

10.1 

127,901 

14,273 

55,211 

147,178 

564,317 

2.5 

.1 

1 

4.1 

14 

309,527 

30,388 

157,445 

343,031 

687,917 

6 

1.6 

2.8 

9.6 

17.1 

590,756 

97,574 

476,183 

685,866 

43,112 

779,828 

11.5 

1.9 

8.5 

19.1 

.2 

19.4 

771,623 

209,897 

851,470 

988,416 

192,214 

982,405 

15 

4 

15.2 

27.5 

3.5 

24.4 

964,201 

435,450  1,711,951 

1,350,428 

674,913 

1,155,684 

18.8 

8.3 

30.6 

37.6 

12.1 

28.8 

La. 

Mesa 

1.              '. 

Miclu 

MlTlTl. 

Miss. 

378,787 

47.1 

422,845 

8,850 

52.6 

.3 

76,556         472,040 

4,762 

20,352 

7.7 

58.7 

.1— 

.4 

339 


APPENDIX  I. 


La. 

Mass. 

Mich. 

Minn. 

Miss. 

1820 

153,407 

523,287 

8,896 

75,488 

10 

65.1 

.1— 

1.6 

1830 

215,739 

610,408 

31,639 

136,621 

13.4 

75.9 

.2 

2.9 

1840 

352,411 

737,699 

212,267 

375,651 

16.8 

91.7 

3.7 

8.1 

1850 

517,762 

994,514 

397,654 

6,077 

606,526 

19.5 

123.7 

6.9 

.1— 

13.1 

1860 

708,002 

1,231,066 

749,113 

172,023 

791,305 

21 

153 

13 

2.1 

17.1 

Mo. 

New  York 

N.  0. 

Ohio 

Pa. 

1790 

340,120 

393,751 

434,373 

7.1 

8.1 

9.7 

1800 

589,051 

478,103 

45,365 

602,365 

12.4 

9.8 

1.1 

13.4 

1810 

19,783 

959,049 

555,500 

230,760 

810,091 

20.1 

11.4 

5.7 

18.1 

1820 

66,586 

1,372,812 

638,829 

581,434 

1,049,458 

28.8 

13.1 

14.5 

23.4 

1830 

140,455 

1,918,608 

737,987 

937,903 

1,384,233 

2.1 

40.3 

15.1 

23.3 

30.1 

1840  , 

383,702 

2,428,921 

753,419 

1,519,467  1,724,033 

5.6 

51 

15.5 

37.3 

38.5 

1850 

682,044 

3,097,394 

869,039 

1,980,329 

2,311,786 

9.9 

65 

17.8 

48.6 

51.6 

1860 

1,182,012 

3,880,735 

992,622 

2,339,511 

2,906,215 

17.2 

81.4 

20.4 

57.4 

64.8 

S.  0. 

Tenn. 

Tex. 

Va. 

Wis. 

1790 

249,073 

35,691 

747,610 

8.2 

.8 

11.6 

1800 

345,591 

105,602 

880,200 

11.3 

2.5 

13.7 

1810 

415,115 

261,727 

974,600 

13.6 

6.3 

15.2 

340 


APPENDIX  I. 


S.  0. 

Term. 

Tex. 

Va. 

Wia. 

1820 

502,741 

422,823 

1,065,366 

16.5 

10.1 

16.6 

1830 

581,185 

681,904 

1,211,405 

19.1 

16.4 

18.9 

1840 

594,398 

829,210 

1,239,797 

30,945 

19.5 

19.9 

19.3 

.4 

1850 

668,507 

1,002,717 

212,592 

1,421,661 

305,391 

21.9 

24.1 

.8 

22.1 

5.5 

1860 

703,708 

1,109,801 

604,215 

1,596,318 

775,881  ^ 

23.1 

26.6 

2.3 

24.8 

14 

Statistical  Abstract,   1916. 


841 


APPENDIX  II. 


APPENDIX  11. 

GROWTH  OF  TYPICAL  CITIES,  1790-1860 


Baltimore 

Boston 

Buffalo 

Charleston, 

S.C. 

Chicago 

1790 

13,503 

18,038 

16,359 

1800 

26,114 

24,937 

20,473 

1810 

35,583 

33,250 

1,508 

24,711 

1820 

62,738 

43,298 

2,095 

24,780 

1830 

80,625 

61,392 

8,653 

30,289 

1840 

102,313 

93,383 

18,213 

29,261 

1850 

169,054 

136,881 

42,261 

42,985 

1860 

212,418 

177,840 

81,129 

40,522" 

109,260 

Cincinnati 

Detroit 

LouisviUe  Milwaukee 

Mobile 

1790 

1800 

750 

359 

1810 

2,540 

1,357 

1820 

9,642 

4,012 

1,500 

1830 

24,831 

10,341 

3,194 

1840 

46,338 

9,102 

21,210 

1,700 

12,672 

1850 

115,436 

21,019 

43,194 

20,061 

20,515 

1860 

161,044 

45,619 

68,033 

45,246 

29,258 

NashviUe 

New 

New 

Philadelphia 

Pitts- 

Orleans 

York 

burgh 

1790 

33,131 

42,520 

1800 

60,489 

69,403 

1,565 

1810 

17,242 

96,373 

91,874 

4,768 

1820 

27,176 

123,706 

112,772 

7,248 

1830 

5,566 

46,310 

202,589 
342 

161,410 

12,568 

APPENDIX  II. 


NashviUe 

New 

New 

Philadelphia 

Pitts- 

Orleans 

York 

burgh 

1840 

6,929 

102,193 

312,710 

220,423 

21,115 

1850 

10,478 

116,375 

515,547 

340,045 

46,601 

1860 

16,988 

168,675 

813,669 

565,529 

49,217 

Portland 

St.  Louis 

Savannah 

San 
Francisco 

Eich- 

mond 

1790 

3,761 

1800 

3,677 

5,166 

5,737 

1810 

7,169 

1,600 

5,215 

9,735 

1820 

8,581 

4,598 

7,523 

12,067 

1830 

12,601 

5,852 

7,776 

16,060 

1840 

15,218 

16,469 

11,214 

20,153 

1850 

20,218 

77,860 

15,312 

34,776 
(1852 

27,570 

1860 

26,341 

160,773 

22,292 

56,802 

37,910 

Washington,  D.  C. 


1790 

1800 

3,210 

1810 

8,208 

1820 

13,247 

1830 

18,827 

1840 

23,364 

1850 

40,001 

1860 

61,122 

Census  Reports,   1850,   52,  and  1860,  XVIII.,  XIX. 


343 


* 


O^ 


Siipiili 


^^r^^^ 


■S"-  i. 


COLUMBIA  UNlVEg^^^^^^ 


0035521929 


la^ 


^± 


~6- 


SS' 


